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PAPERS 


OF  THE 


RUSSO-GREEK  COMMITTEE 


JOHK  W.  Ameemak,  Printer,  47  Cedar  Street,  N.  Y. 


-^ 


PKAYEIiS  FOR    UNITY, 

Fur  the  Daili/  u^e  of  Jfenihers  of  the  Eastern  Church 
Association. 

%  

i 

►f«  In  the  Name  of  the  Father  and  of  tlie  Sox  and  of  the  Holy 
Ghost.     Amen. 

For  the  Peace  of  the  wliole  world,  the  Stability  of  the  Holy 
Churches  of  God,  and  the  Union  of  all— Let  us  make  oursu]>])lica- 
tion  to  the  Lord, 

Lord,  have  mercy  upon  us, 
Christ,  have  mercy  upon  us. 
Lord,  have  mercy  upt)n  us. 
Our  Father,  &c, 

C)  God,  the  Father  of  our  Lord  Jesus  Christ  our  only  Saviolr. 
the  Prince  of  peace;  pve  us  grace  seriously  to  lay  to  heurt  the  grea  t 
dangers  we  arc  in  by  our  unhaj»j)y  divisions.  Take  away  all  haticd 
and  ])rejudice,  and  whatsoever  else  may  hinder  us  frorrf  godly  Union 
and  Concord:  that  as  there  is  but  one  Body  and  one  Spirit,  and  one 
Hope  of  our  (-ailing,  one  Lohd,  one  Faith,  one  Baptism, one  God 
and  Father  of  us  all,  so  we  nitiy  henceforth  be  all  of  one  heart,  and 
of  one  soul,  united  in  one  holy  bond  of  Truth  and  Peace,  of  Faith 
and  Charity,  and  may  with  one  mind  and  one  mouth  gloiity 
Thee;  through  Jesus  Christ  our  Lord.    Amen. 

()  Lord  Jesu  C'hrist  Who  saidst  unto  Thine  Apostles,  "My 
Peace  I  leave  with  you,  My  Peace  J  give  unto  you,"  icgard  not  our 
sins  but  the  Faith  of  Thy  Church,  and  grant  unto  Her  that  J'caceand 
Unity  which  is  agreeable  to  Thy  will,  Who  livest  and  rcignest 
for  ever.     Amen. 

O  Almighty  God,  Who  hast  built  Thy  Church  upon  the 
foundation  of  the  Apostles  and  Prophets,  Jesus  Christ  Himself 
being  the  Head  corner-stone;  Grant  us  so  to  be  joined  together  in 
unity  of  spirit  by  their  doctrine,  that  we  may  be  made  an  holy 
tem})le  acceptable  unto  Thee;  through  Jesus  Christ  our  Lord- 
Amen. 

The  Grace  of  our  Lord  Jesus  Christ,  and  the  Love  of  God 
and  the  Communion  of  the  Holy  Ghost  be  with  us  ail  evermore. 
Amen. 


TABLE  OF  CONTENTS 

.Pepers  of  the  Rus so-Greek  Committee.  No. I- IX, 

Abercrombie,  R.M.  Apology  for  the  Graeco-Russian 
Church. 

Eastern  Church  Association.  Occasional  paper, 
no. 1-2. 

Eastern  Church  Association.  Occasional  paper 
cnew  ser.a  no.I-III. 

Eastern  Church  Association.   First  report.  June  1866, 

The  divine  liturries  of  our  holy  fathers  John 
the  Goldenmouthed  (S.  Chrysostom),  and  Basil  the  Great. 

The  Greek  service  in  Trinity  Chapel. 

The  Rus so-Greek  Church.  By  a  former  resident 
of  Russia. 


P3 


^ 


No.   1. 

DOCUMENTARY  NARRATIVE. 


In  the  General  Convention  of  the  Protestant  Episcopal 
Church  in  the  United  States  of  America,  holden  in  New- 
York,  October,  1862,  and  on  the  fifteenth  day  of  the  session, 
the  Rev.  Dr.  Thrall,  one  of  the  Clerical  Deputies  from  Califor- 
nia, called  attention  to  the  fact, 

That  there  were  now,  in  San  Francisco,  between  three  and  four  hun- 
dred communicants  of  the  Russo-Greek  Church,  some  of  whom  had 
been  under  his  pastoral  charge,  although  not  feeling  free  to  receive  the 
communion  at  his  hands,  owing  to  the  unsettled  relations  between 
their  Church  and  ours.  They  were  about  to  build  a  Church  of  their 
own,  and  become  organized  into  a  parish ;  and  before  long  there  might 
be  appointed  a  Bishop  of  the  Russo-Greek  Church,  who  would  claim 
jurisdiction,  and  thus  bring  about  a  conflict  with  the  Bishop  of  Cali- 
fornia. This  ought  to  force  upon  us  the  consideration  of  that  great 
question — one  of  the  greatest  of  questions — the  establishment  of  full 
ecclesiastical  relations  with  the  Russo-Greek  Church.  He  was  not  pre- 
pared to  pass  an  opinion  on  the  subject,  and  did  not  suppose  that,  at 
this  late  moment  in  the  session,  the  House  would  go  into  the  discus- 
sion. He  only  asked  for  the  appointment  of  a  committee  of  inquiry 
and  correspondence  on  the  subject,  the  main  object  of  which  would  be 
to  present  the  claims  of  our  own  Church  as  a  true  part  of  the  Church 
Catholic,  and  thus  as  duly  qualified  to  guide  and  feed  those  who  might 
come  from  the  Russian  dominions  to  reside  temporarily  or  permanently 
among  us.  Such  a  movement  might  at  last  enable  the  Anglican  and 
the  Greek  Churches  to  present  an  undivided  front  to  Rome  and  the  in- 
fidel. 

Mr.  Ruggles  said  that  this  was  the  most  important  question  that  had 
been  before  us.  The  Anglican  and  the  Russian  Churches  had  been  ap- 
proaching one  another  gradually  for  centuries,  and  at  one  time  the  for- 
mal union  had  almost  been  consummated. 

A  motion  to  table  the  whole  subject  was  made,  and  lost. 

Dr.  Mason  said  that  the   Church   prayed  for  the   conversion  of  all 

mmmn 


Jews,  Turks,  Infidels,  and  Heretics,  and  the  Greek  and  Russian 
Churches  were  certainly  not  any  one  of  the  four.  The  Russian  and 
Greek  Churches  were  identified  to  a  certain  extent.  There  had  been  a 
civil,  but  not  an  ecclesiastical  separation,  although  there  was  no  longer 
any  united  ecclesiastical  organization,  any  more  than  there  is  between 
the  Church  of  England  and  the  Church  of  these  United  States.  It 
was  the  duty  of  every  particular  or  national  Church  to  be  in  commu- 
nion with  every  other  which  was  not  heretical  or  schismatical.  None 
could  be  heretical  which  held  the  Nicene  Creed  in  its  integrity.  It 
might  have  its  local  or  municipal  articles — like  our  39  Articles — but 
these  were  no  part  of  the  Catholic  Creeds,  and  no  one  national  Church 
had  a  right  to  propound  them  as  necessary  terms  of  communion  with 
any  other.  There  was  nothing  essential  to  communion  except  the  Ni- 
cene  Creed,  and  the  first  four  or  six  Councils.  The  Council  of  Ephe- 
sus  had  closed  the  declaration  of  the  faith  so  far  as  the  requirements 
of  intercommunion  are  concerned,  and  to  that  point  must  all  Christen- 
dom come  back,  if  communion  is  to  be  restored.  Those  who  require 
more,  are  guilty  of  schism.  The  Council  of  Chalcedon  took  the  same 
ground ;  and  so  does  all  Christendom  except  Rome.  Any  Church 
rendered  itself  schismatical  by  refusing  communion  with  a  Church 
which  is  in  communion  with  the  Catholic  Church.  No  Church  can  be 
schismatical  in  its  own  position  which  holds  the  Nicene  Creed  in  its 
integrity,  and  has  the  Apostolic  Succession  in  its  ministry.  The  Rus- 
sian and  Greek  Churches  undoubtedly  had  both  these.  Again,  the 
Anglican  Church  had  never  refused  communion  with  Rome  ;  but  Rome 
had  refused  communion  with  England,  and  hy  that  very  act  had  ren- 
dered herself  schismatical,  having  previously,  in  like  manner,  rendered 
herself  schismatical  towards  the  Greek  Church  also.  The  Greek 
Church  held  the  authority  of  the  Word  of  God,  and  recognised  the 
earlier  Councils  which  were  recognised  by  Rome  herself,  including  the 
Council  of  Chalcedon  which  referred  to  the  British  Church  as  an  inde- 
pendent Church.  He  was  sorry  to  hear  the  Russian  Church  called 
grossly  corrupt.  Their  doctrine  about  the  Holy  Eucharist  was  not 
identical  with  the  Transubstantiation  of  Rome ;  and  the  Filioque,* 
which  the  Greek  Church  does  not   use,  has  really  no  business  in  the 


*  For  the  information  of  any  who  may  not  understand  this  allusion  of  Dr. 
Mason,  it  is  proper  to  remark  that  reference  is  made  to  the  interpolation  of  the 
Nicene  Creed  by  the  Latin  Church,  in  the  Article  relating  to  the  Procession  of 
the  Holy  Ghost, — "  Who  proceedeth  from  the  Father  and  the  Son"  The  clause 
"  and  the  Son"  was  not  originally  in  the  Creed  as  set  forth  and  sanctioned  by  the 
great  OEcumenical  Councils,  and  used  for  centuries  by  the  whole  Church  through- 
out the  world.  It  began  to  be  inserted  in  the  1th.  and  8th  centuries,  upon  no 
higher  authority  than  some  Spanish  and  French  Provincial  Councils.  Arianism 
having  overrun  Western  Europe,  and  especially  Spain,  the  Catholics  were  natu- 
rally desirous  of  asserting  our  Lord's  divinity  in  the  strongest  possible  waj^  in 
opposition  to  this  heresy.  They  were  unwilling  that  any  attribute  should  be  as- 
cribed to  the  Father,  even  in  regard  to  the  Procession  of  the  Holy  Ghost,  which 
the  Son  had  not;  and  hence  they  ventured  so  far  as  to  tamper  with  the  Church's 
universal  Creed.     The  opposition  aroused  by  this  movement  at  first,  may  be  in- 


Nicene  Creed.  The  doctrine  is  true,  and  the  Greek  Church  admits  it ; 
but  rightly  declares  that  the  insertion  of  the  words  in  the  Nicene 
Creed  was  an  unauthorized  and  unlawful  intrusion. 

The  Rev.  Mr.  Phillips  asked  if  they  did  not  worship  images  ? 

Dr.  Mason  said  they  did  not.  Eveu  if  they  did,  it  would  be  no  rea- 
son for  refusing  communion  with  them.  The  Anglican  Reformers  did 
not  refuse  communion  with  Rome,  though  Rome  did  worship  images ; 


ferred  from  the  grave  admonition  of  Alcuin,  pre-eminently  the  Doctor  of  his 
time  : — 

"  Beware,  beloved  brethren,  with  the  whole  power  of  your  minds,  of  the  new 
sects  of  Spanish  error ;  follow  the  steps  of  the  holy  Fathers  in  the  Faith,  and 
join  yourselves,  in  most  sacred  union,  to  the  Universal  Church,  For  it  is  writ- 
ten. Remove  not  the  ancient  landmarks  which  your  Fathers  have  set.  And  re- 
fuse to  insert  novelties  in  the  Creed  of  the  Catholic  Faith ;  and  refuse  to  accept, 
in  ecclesiastical  offices,  traditions  unheard  by  former  times ;  advance  along  the 
public  road  of  Apostolic  doctrine,  nor  turn  from  the  King's  Highway,  by  the 
bye-paths  of  any  novelty,  to  the  right  hand  nor  to  the  left." 

Even  Pope  Leo  III.,  though  himself  holding  the  doctrine  of  the  double  proces- 
sion, when  waited  upon  by  a  deputation  from  the  Council  of  Aix  la  Chapelle,  A. 
D.  809,  to  obtain  his  approbation  for  inserting  th^  new  clause  "  Filiogue"  in  the 
Creed,  so  far  from  giving  this  interpolation  his  countenance,  he  caused  the  Creed 
of  Constantinople  (Nicene),  in  its  original  form,  to  be  engraved  on  two  tablets  of 
silver,  on  the  one  in  Greek,  and  on  the  other  in  Latin,  and  these  to  be  suspended 
in  the  Basilica  of  St.  Peter,  to  bear  perpetual  witness  against  the  growing  inno- 
vation. 

To  Nicholas  I,  it  was  reserved  to  insert  this  clause  in  the  Creed  at  Rome,  and 
thus  bring  upon  the  Papal  Church  the  chief  guilt  of  the  great  schism  of  1054 : — 
a  schism,  to  use  the  language  of  our  great  Bishop  Pearson,  "never,  thenceforth, 
to  be  reconciled,  till  the  word  Filioque  be  omitted  from  the  Creed."* 

The  position  of  the  Oriental  Church  touching  this  matter,  with  the  reason  for 
it,  as  given  by  a  contributor  to  The  Church  Review^  to  whom  it  was  stated 
by  the  Patriarch  of  Constantinople,  is  so  well  explained,  that  we  quote  it  in  this 
connection : 

"  The  Creed,"  he  said,  "  is  our  common  patrimony.  It  is  neither  your  property 
nor  ours.  It  is  the  joint  heritage  of  the  Church  of  Christ.  If  a  father  should  leave 
to  his  children  an  estate  in  common,  in  which  each  and  all  had  equal  riglit  and 
interest,  it  would  not  be  lawful  for  one  of  the  sons  to  alienate  a  portion  of  the 
property,  or  to  alter  its  condition,  without  the  assent  of  the  others.  And  yet, 
this  you  have  done  with  our  common  heritage,  the  Creed  of  the  Catholic  Church. 
I  see  you  have  the  doctrine  of  the  Procession  from  the  Son,  in  your  Litany.  Of 
that  I  have  nothing  to  say.  Your  Litany  is  your  own.  It  was  not  put  forth  by 
General  Council.  But  we  feel  that  you  do  us  a  wrong  in  altering,  without  our 
consent,  the  Creed,  which  is  no  more  yours  than  ours.  If  such  a  practice  is 
tolerated,  the  Church  of  Christ  is  left  without  any  sure  Faith  whatever.  If  you 
may  make  one  alteration,  you  may  make  many,  until  you  shall  have  done  away 
•with  every  doctrine  in  the  Creed.  There  is  a  great  principle  involved  in  this 
matter,  in  which  you  are  interested  as  much  as  we.  We  are  all  bound  to  protect 
the  Catholic  Faith.  If  one  may  tamper  with  it  another  may ;  and  so,  in  the  end, 
we  shall  be  like  the  sects,  having  no  settled  Faith  at  all.  You  may  say  that  this 
is  not  probable.  I  reply.  If  what  you  have  done  is  right,  other  changes  are 
right.     The  way  is  open  for  them ;  and  you  cannot  answer  for  the  result."f 


♦See  Keale'8  Hiit.  Holy  Eastern  Church,  Gen.  Int.,  Yol.  II.,  pp.  1093-1168,  for  a  yery  full 
and  able  essay,  setting  forth  both  sides  of  the  controversy, 
t  Church  Review,  October,  1863. 


6 

neither  could  we  refuse  communion  on  any  sucli  ground,  unless  we 
make  Donatists  of  ourselves,  and  refuse  communion  with  all  who  do 
something  that  we  disapprove  or  do  not  like.  The  Greek  Church  has 
no  images  or  statues  ^although  there  are  some  in  the  Lutheran  Church, 
and  some  in  our  own.)  The  Greek  Church  admits  only  2^ictu7'€s  ;  and 
we  ourselves  admit  pictures,  and  so  do  the  Moravians,  Swedes  and 
others.  There  could  only  be  two  kinds  of  schism.  He  had  read  all 
through  the  works  of  S.  Augustiae,  (except  his  treatise  on  Music,)  and 
had  carefully  studied  the  part  of  Van  Espen  that  referred  to  the  sub- 
ject. The  first  kind  was,  the  being  destitute  of  the  Apostolic  Succes- 
sion ;  the  second  was,  the  refusing  communion  with  another  Churcli 
which  has  both  the  Apostolic  Succession  and  the  Nicene  Creed.  No- 
thing else  could  constitute  a  sinful  schism.  This  Charch  of  ours,  so 
far  from  occupying  a  Novatian  or  Donatist  position  on  the  subject, 
really  presented  a  centre  of  communion  to  all  other  bodies  of  Christians 
in  the  world. 

Dr.  Howe  thought  this  subject  opened  before  us  a  great  field  of 
remark,  examination,  analysis,  historical  allusion  and  difierence  of 
opinion  as  to  heresy,  schism,  usages,  &c.  We  were  without  proper 
time  for  the  discussion  of  these  questions  now  ;  and  he  thought  them 
very  hazardous  at  any  rate. 

Dr.  Shattuck  rejoined,  that  the  resolution  only  proposed  an  inquiry, 
and  committed  the  Convention  to  nothing.'^ 

The  resolution  offered  by  Dr.  Thrall  was  adopted  almost 
unanimously^  with  the  preamble,  as  follows : 

Whereas,  There  are  many  members  of  the  Russo-Greek  Church 
emigrating  to  the  Pacific  shores  of  our  country,  to  whom  it  is  impor- 
tant to  present  this  Church  as  a  true  and  faithful  part  of  the  Catholic 
Church,  in  such  an  attitude  as  will  enable  her  the  more  readily  to 
guide  such  emigrants  in  Christian  faith  and  practice  ;  therefore, 

Hesolved,  The  House  of  Bishops  concurring,  That  a  joint  committee 
be  appointed  to  open  friendly  intercourse  with  the  Russo-Greek  Church 
on  the  subject,  and  report  to  the  next  General  Convention. 

In  this  resolution  the  House  of  Bishops  failed  to  concur,  and 
asked  for  a  Committee  of  Conference,  which  was  appointed. 

The  Committee  of  Conference  reported  the  following  Eeso- 
lution,  which  was  adopted  by  both  Houses  : — 

Resolved,  The  House  of  Bishops  [Clerical  and  Lay  Deputies]  con-' 
curring,  that  a  joint  committee,  consisting,  on  the  part  of  this  House  of 
,  be  appointed  to  consider  the  expediency  of  opening  commu- 
nication with  the  Russo-Greek  Church,  to  collect  authentic  informa- 
tion bearing  upon  the  subject,  and  to  report  to  the  next  General  Con- 
vention. 


*  The  Church  Journal^  Eeport  of  the  Proceedings  of  General  ConYention,  1862. 


The  Committee  appointed,  pursuant  to  this  resolution,  were, 
on  the  part  of  the  House  of  Bishops,  Bishops  De  Lancey,  Wil- 
liams and  Whitehouse  ;  on  the  part  of  the  House  of  Clerical 
and  Lay  Deputies,  the  Eev.  Drs.  Mahan  and  Thrall,  the  Eev. 
J.  F.  Young,  Mr.  Samuel  B.  Euggles  and  Mr.  S.  Eliott. 

Soon  after  the  adjournment  of  the  General  Convention  the 
followino:  communication  was  addressed  to  the  Editor  of  the 
Church  Journal^  by  the  Kev.  George  Williams,  B.  D.,  of 
King's  College,  Cambridge,  England  : 

King's  College,  Cambridge,  Jan.  20,  1863. 

Dear  Sir, — Ever  since  I  read  in  your  Journal  the  report  of  the  de- 
bate in  the  General  Convention,  on  the  appointment  of  a  committee  to 
consider  the  question  of  "  establishing  intercommunion  with  the  Russo- 
Greek  Church,"  I  have  had  it  in  my  mind  to  write  to  you  on  the  sub- 
ject, and  to  seek  to  be  put  into  communication  with  the  members  of 
that  committee.  I  will  state  briefly  the  motive  and  the  object  which 
I  have  in  view. 

You  may  possibly  have  heard  that,  in  the  year  1860, 1  published,  in 
concert  with  my  friend.  Dr.  Wolff,  proposals  for  the  establishment  of  a 
Hostel  for  members  of  the  Orthodox  Greek  Church  in  this  University ; 
and  I  also  went  to  Russia,  in  that  year,  to  explain  to  the  higher  Eccle- 
siastics the  principles  on  which  we  proposed  to  conduct  this  Hostel. 
This  gave  me  an  opportunity  of  conversing  with  many  of  their  emi- 
nent religious  men,  and  of  ascertaining  their  disposition  towards  our 
Church.  But  this  was  not  my  first  visit  to  Russia.  I  had  resided 
there  for  eighteen  months,  some  years  ago,  and  I  venture  to  think  that 
my  experience  of  the  Russian  Church  and  people  may  be  of  service  to 
your  committee. 

But  I  have  a  higher  object  in  view  than  a  personal  one.  I  cannot 
help  thinking  that  any  advance  towards  the  establishment  of  relations 
of  amity  with  the  Russo-Greek  Church  would  have  a  much  better 
prospect  of  success,  if  made  by  our  Churches  in  concert,  than  by  either 
alone  ;  and  as  in  your  case  the  position  of  ecclesiastical  afi'airs  in  Cali- 
fornia has  suggested  the  necessity  of  this  step ;  so,  in  our  case,  the  po- 
sition of  our  Bishop  in  British  Columbia,  whose  Diocese  is  actually 
conterminous  with  a  Russian  Diocese,  seems  strongly  to  press  this 
question  on  our  consideration. 

I  wished,  therefore,  to  suggest  to  your  committee  the  desirableness 
of  applying  to  our  Convocation,  and  inviting  them  to  appoint  a  com- 
mittee to  correspond  and  co-operate  with  them  in  this  business ;  so 
that  whatever  is  done  may  be  the  joint  action  of  the  two  Churches; 
which  could  not  fail,  I  think,  to  draw  closer  the  bonds  of  union  be- 
tween us,  as  well  as  to  forward  the  great  object  which  your  Church 
has  in  view. 

I  will  state  to  you  why  I  think  that  this  proposal  would  find  favor 


and  acceptance  with  our  Convocation.  On  the  occasion  of  my  visiting 
Russia  in  1860,  not  only  did  my  own  Diocesan,  the  Bishop  of  Lincoln, 
and  the  Bishop  of  Oxford,  give  me  letters  Commendatory  of  the  most 
formal  character  to  the  Metropolitans  of  Russia,  and  to  the  Holy  Gov- 
erning Synod,  as  well  as  to  the  Patriarchs  and  others  of  the  Eastern 
Churches,  but  others  of  our  Bishops — including  the  present  Primate 
of  England — expressed  their  hearty  interest  in  the  cause,  and  gave  me 
less  formal  letters  of  amity  to  the  same  Churches.  Besides  these,  I 
had  a  letter  from  your  Bishop  Potter,  who  happened  to  be  in 
England  at  the  time,  and  from  some  of  our  own  Colonial  Bishops. 
Our  clergy  were  equally  interested  in  the  endeavor  to  open  friendly 
relations  with  these  Churches.  I  may  say,  by  the  way,  that  these  let- 
ters produced  a  most  favorable  impression  in  Russia,  and  a  record  of 
the  fact  of  their  presentation,  with  the  names  of  the  Bishops  whose 
signatures  they  bore,  was  entered  on  the  minutes  of  the  Synod. 

Judging  then  from  these  facts,  I  think  there  would  be  a  strong 
sympathy  in  our  Convocation  with  the  feeling  that  led  your  General 
Convention  to  appoint  this  committee  ;  and  that  the  committee  might 
reckon  upon  their  hearty  co-operation.  The  Bishop  of  London's  letter 
to  the  Metropolitan  of  Servia,*  further  serves  to  confirm  my  conviction 
that  there  is  an  earnest  desire  among  us  to  escape  from  our  isolation, 
and  to  seek,  as  well  as  to  accord,  sympathy  among  the  other  commu- 
nities of  Christendom.  Will  you  kindly  communicate  these  views  of 
mine  to  the  members  of  the  committee,  in  any  way  you  may  think 
most  desirable,  and  tell  them  how  unreservedly  my  services  are  at  their 
command,  if  I  can  be  of  any  use  to  them,  here  or  in  Russia. 

I  must  now  further  inform  you,  that  I  have  already  taken  action  in 
the  matter,  to  some  extent ;  of  course  entirely  on  my  own  responsi- 
bility,  and  in  a  manner  that  commits  no  one  but  myself.     Count 


*  The  letter  alluded  to  by  Mr.  Williams  ia  given  by  Mr.  Denton  in  his  Servia 
and  the  Servians,  page  84,  as  follows : 

Archibaldus  Episcopus  Loxdinensis,  viro  maxime  Reverendo  Archiepiscopo  de 
Belgrade,  Ecclesle  in  Servia  Metropolitano,  S.  D.  : 

"  Quum  quidam  ex  hujusce  Dioceseos  Clericis,  vir  reverendus  Gulielmus  Den- 
ton, nuper  ex  Orientalibus  Europse  partibus  regressus,  nos  certiorem  fecerit,  te  eo 
in  Servia,  peregrinante  comiter  et  benigne  usum  esse,  statuimus  tibi,  Vir  maxime 
reverende,  gratias  agere  propter  banc  tuam  erga  Ecclesiam  Anglicanam  et  Pres- 
byterum  nostrum  benevolentiam. 

"  Hodie  Londini  ex  omnibus  fere  orbis  terrarum  regionibus  complures  congre- 
gati  sunt,  artium  liberalium  amore  incitati  et  studio  pacis  triumphos  celebrandi. 
]!^obis  liceat,  in  hoc  tot  tamque  variarum  gentium  eoetu,  Deum  opt,  max.  precari 
ut  Christi  Ecclesise  partes  diu  sejunctas  charitatis  et  verse  fidei  vinculo  constrin- 
gat,  et  gregem  tibi  Frater  commissum,  plurima,  eheu,  per  hos  dies  perpessum, 
abunde  consoletur  optimisque  Spiritus  Sancti  donis  perpetuo  adornet.  Vale, 
Frater,  vivasque  et  Tu  et  Ecclesia  tua. 

"  Ita  precatur, 

"  Frater  tuus, 

"  In  Jesu  Chbisto, 

"Archibaldus  Londinensis." 
''Datum  FulhamicB prope  Zondin,  V.  Kal.  Sep.  mdccclxil" 


is  my  very  intimate  friend,  and  lias  close  relations  witli  many 

learned  and  influential  members  of  his  own  Church,  ecclesiastics  and 
others.  I  wrote  to  tell  him  what  your  Church  had  done,  and  to  ask 
him  if  he  could  offer  any  suggestions  as  to  the  best  method  of  pro- 
ceeding in  this  very  delicate  business,  and  suggesting,  as  I  have  above 
done,  the  joint  action  of  the  two  Churches — yours  and  ours.  I  yes- 
terday received  his  answer,  an  extract  from  which  will,  I  am  sure,  be 

read  with  interest  by  your  committee.     It  is  dated ,  near , 

January  4-16,  1863: 

"  I  was  glad  to  hear  that  the  American  Episcopal  Church  had  been 
making  advances  towards  opening  communications  with  onrs,  and  that 
you  intend  making  a  proposition  that  the  Anglican  Church  should  join 
with  it.  I  think  that  the  present  time  is  more  favorable  than  those 
selected  for  former  attempts  were,  as  such  advances  were  always  sus- 
pected to  have  some  ulterior  political  objects  in  view.  I  think  that  it 
would  be  better  to  prepare  the  minds  of  our  people  for  such  advances 
before  they  are  actually  made ;  and,  accordingly,  if  you  would  send 
me  a  sort  of  prospectus  of  your  views  upon  the  subject,  the  Priest  and 
Deacon  here,  who  are  both  men  of  judgment,  would  write  something 
about  it  in  one  or  other  of  our  religious  journals.     The  Priest  would 

also  communicate  with  the  Emperor's  confessor,  M. ,  and  I  may 

write  to  the  Metropolitan  Philaret.  As  to  the  manner  in  which  the 
advances  should  be  made,  I  think  that  it  would  be  best  to  send  some 
properly  accredited  deputy  to  the  Holy  Synod,  with  a  letter  containing 
the  proposals  which  it  is  desired  to  make." 

This  seems  to  me  very  encouraging,  and  I  shall  send  Count 


forthwith  your  report  of  the  debate  in  Convention,  and  ask  him  to 
have  the  substance  of  it — especially  the  admirable  speech  of  Dr.  Mason, 
which  seems  to  me  so  thoroughly  sound  in  principle — translated  and 
published  in  Russia,  with  an  article  thereon.  I  shall  be  glad  to  know 
that  your  committee  approve  of  the  steps  which  I  have  taken  in  paving 
the  way  for  their  advance ;  or,  at  least,  that  they  do  not  regard  me  as 
very  obtrusive  and  officious  in  meddling  with  what  does  not  concern 
me. 

As  one  to  whom  this  endeavor  to  bring  our  own  Reformed  Church 
into  closer  relations  with  the  Orthodox  Communions  of  the  East  has 
been  an  object  of  earnest  longing  for  more  than  twenty  years ;  and  who 
has  watched  the  proceedings  of  your  Educational  Mission  at  Athens, 
under  the  most  judicious  and  able  direction  of  Dr.  and  Mrs.  Hill,  dur- 
ing all  that  time,  with  most  intense  interest,  as  a  practical  example  of 
the  benefits  to  be  derived  from  a  better  mutual  understanding  between 
ourselves  and  our  brethren  of  the  Eastern  Churches,  I  hope  I  may  be 
excused  for  my  anxiety  to  forward  this  new  movement  in  the  American 
Church  towards  the  realization  of  my  ardent  wishes. 

Allow  me  to  subscribe  myself,  dear  sir. 

Your  faithful  servant  and  brother  in  Christ, 

George  Williams. 


10 

p.  S. — Private,  On  looking  over  tliis  letter  I  can  see  so  objection 
to  your  publishing  it  if  you  think  fit ;  if  only  you  will  substitute  dashes 
for  the  names  which  I  have  put  in  brackets,  as  I  have  not  asked  Count 
s  permission  to  print  his  letter;  and  it  would  involve  some  de- 
lay to  procure  it.  Of  course,  all  the  names  are  at  the  service  of  the 
members  of  the  committee. 

I  am  curious  to  know  why  Dr.  Mason,  whose  speech  seems  to  indi- 
cate such  a  thorough  understanding  of  the  true  principles  of  intercom- 
munion between  Churches,  is  not  on  the  committee  ;  or  is  "  Dr.  Ma- 
han,"  whose  name  appears  on  the  committee,  a  misprint  for  "  Dr.  Ma- 
son?" 

I  will  communicate  with  some  members  of  both  Houses  of  Convoca- 
tion on  the  desirableness  of  appointing  a  committee  to  co-operate  with 
yours,  so  as  to  prepare  them,  should  yours  think  fit  to  act  on  my  sug- 
gestion. 

About  a  month  later  Mr.  Williams  kindly  communicated 
to  the  Editor  of  the  Church  Journal  the  following : 

King's  College,  Cambridge,  Feb.  17,  1863. 

My  Dear  Sir, — It  is  with  a  feeling  of  deep  gratitude  to  God,  that  I 
write  to  tell  you  what  has  been  done  in  the  matter  of  which  I  wrote 
to  you  last  month.  Acting  on  the  advice  of  the  Bishop  of  Oxford, 
who  expressed  himself  most  favorably  on  the  movement,  it  was  resolved 
to  send  up  a  petition  from  the  Lower  House  of  Convocation  to  the 
House  of  Bishops  on  this  subject.  Mr.  Massingberd,  Chancellor  of 
Lincoln  Cathedral,  and  Proctor  for  the  Clergy  of  that  Diocese,  who 
has  great  weight  and  influence  among  his  brother  Clergy,  took  charge 
of  the  petition ;  and  it  was  very  numerously  signed  by  all  the  most  in- 
fluential members  of  Convocation;  including  two  Deans,  fifteen 
Archdeacons,  and  Proctors  both  of  Cathedrals  and  of  Clergy,  from  all 
parts  of  the  Province  of  Canterbury — forty-eight  in  all.  It  was  then 
voted  by  the  House  that  this  petition  should  be  sent  up  to  the  Bishops 
through  the  Prolocutor,  so  giving  it  the  formal  sanction  of  the  Lower 
House.     I  send  a  copy  of  the  petition  : 

*'  To  His  Grace  the  President  and  their  Lordships  the  Bishops  in  the 
Upper  House  of  Convocation  of  the  Province  of  Canterbury  assem- 
bled: 

*'  The  humble  petition  of  the  undersigned  members  of  the  Lower  House 
of  the  Convocation,  Showeth : 

"  That  your  petitioners  have  learned  with  much  interest  that,  in  the 
recent  Synod  or  Convention  of  the  Bishops  and  Clergy  of  the  United 
States  of  America,  certain  steps  were  taken  with  a  view  to  promote 
Intercommunion  between  the  Russo-Greek  Church  and  the  Anglican 
Communion : 

"  That  your  petitioners  believe  that  the  present  time  may  be  more 
favorable  than  former  times  have  been,  for  eff'orts  in  that  direction ; 


11 

"  They  therefore  humbly  pray  your  Venerable  House  to  use  your 
endeavors  to  bring  about  such  intercommunion. 
"  And  your  petitioners  will  ever  pray,"  &c. 

F.  C.  Massingberd,  Proctor  for  Lincoln  Diocese. 
Edward  Bickersteth,  Archdeacon  of  Buckingham. 

G.  Anthony  Denison,  Archdeacon  of  Taunton. 
James  Wayland  Joyce,  Proctor  Diocese  of  Hereford. 
F.  K.  Leighton,  Proctor  Diocese  of  Oxford. 

H.  A.  Woodgate,  Proctor  for  Diocese  of  Worcester. 

Henry  Burton,  Proctor  for  clergy  Diocese  of  Litchfield. 

James  Fendall,  Proctor  Diocese  of  Ely. 

Alwyne  Compton,  Proctor  for  clergy  Diocese  Peterboro'. 

Augustus  P.  Saunders,  Dean  of  Peterboro'. 

John  Jebb,  D.  D.,  Proctor  for  clergy  Hereford. 

W.  B.  Otter,  Archdeacon  of  Lewes. 

E.  Harold  Browne,  Proctor  for  clergy  Diocese  of  Exeter. 

J.  Bartholomew,  Archdeacon  of  Barnstaple. 

K.  W.  Jelf,  D.  D.,  Proctor  for  chapter  of  Oxford. 

Chr.  Wordsworth,  D.  D.,  Proctor  for  chapter  of  Westminster. 

W.  A.  BouvERiE,  Archdeacon  of  Norfolk. 

Thomas  Mills,  Proctor  for  Archdeaconry  of  Suffolk. 

George  Prevost,  Proctor  for  clergy  of  the  Diocese  of  Gloucester  and 
Bristol. 

E.  A.  Ommanny,  Proctor  for  clergy  of  Bath  and  Wells. 

John  Bramston,  Proctor  Diocese  of  Rochester. 

Henry  C.  Bagot,  Proctor  Diocese  of  Litchfield. 

Charles  F.  Kennaway,  Proctor  for  the  Diocese  of  Gloucester  and 
Bristol. 

Henry  Moore,  Archdeacon  of  Stafford. 

John  Douglas  Giles,  Archdeacon  of  Stowe. 

John  Hutchinson,  Proctor  for  Litchfield  chapter. 

John  H.  Horner,  Proctor  Diocese  of  Bath  and  Wells. 

S.  Best,  Proctor  Archdeaconry  of  Winchester. 

Thomas  Sanctuary,  Archdeacon  of  Dorset. 

H.  T.  FowLKES,  Archdeacon  of  Montgomery. 

Charles  Lloyd,  Rector  of  Chalfort  S.  Giles  (Proctor  Diocese  of  Ox- 
ford.) 

Henry  Mackenzie,  Proctor  for  clergy  of  Lincoln. 

John  Downall,  Archdeacon  of  Totness. 

John  C.  B.  Biddell,  Proctor  for  Diocese  of  Canterbury. 

Douglas  H.  Gordon,  Proctor  of  chapter  of  Salisbury. 

C.  A.  St.  John  Mildmay,  Archdeacon  of  Essex. 

Henry  Alford,  Dean  of  Canterbury. 

Henry  Thompson,  Proctor  Archdeaconry  of  Lewes,  Diocese  of  Chi- 
chester. 

Richard  Biscoe,  Proctor  Diocese  of  St.  Asaph. 

I.  Sandford,  Archdeacon  of  Coventry. 

Richard  Seymour,  Proctor  for  clergy  of  Worcester. 


12 

A.  M.  Hopper,  Proctor  of  clergy  for  Norwich. 

John  Griffith,  Proctor  of  chapter  of  Rochester. 

Henry  Glynne,  Proctor  of  chapter  of  St.  Asaph. 

William  Crawley,  Archdeacon  of  Monmouth. 

James  Randall,  Archdeacon  of  Berks. 

Edward  A.  Dayman,  Proctor  for  x\rchdeaconry  of  Dorset. 

As  this  was  all  done  in  the  Lower  House  on  the  last  day  of  their 
meeting,  all  further  action  in  the  matter  is  necessarily  postponed  until 
after  the  adjournment.  Convocation  meets  again  on  the  19th  of  May  ; 
and  I  hope  that,  long  ere  that,  your  Committee  of  Convention  will 
have  put  themselves  into  communication  with  our  Convocation,  through 
the  President,  and  that  when  they  re-assemble,  a  committee  of  both 
Houses  may  be  formed  to  co-operate  with  your  committee. 

I  would  take  the  liberty  to  suggest  further,  as  I  ought  to  have  done 
before,  that  your  committee  should  address  the  Convocation  of  the 
northern  as  well  as  of  the  southern  Province,  i.  e.,  York  as  well  as 
Canterbury ;  that  whatever  is  done,  may  be  the  united  action  of  the 
whole  English  Church. 

Your  committee  will,  I  trust,  appreciate  the  delicacy  of  our  Lower 
House  of  Convocation,  in  not  proposing  to  the  Bishops  any  line  of 
action  in  the  matter ;  and  they  could  not  suggest  co-operation  with 
your  committee,  until  they  knew  that  this  would  be  agreeable  to  you. 
But  I  have  no  doubt  that  this  would  be  the  most  approved  course  of 
action  to  both  Houses,  and  is  obviously  that  which  is  most  likely  to 
prove  effective. 

I  must  now  tell  you  how  well  things  are  speeding  in  Russia,  and 
how  the  public  mind  there  is  being  prepared  for  your  advances.     I 

sent  my  friend, ,  The  Colonial  Church  Chronicle,  which 

had  extracted  your  report  of  the  proceedings  in  Convention.  He 
writes  to  me  as  follows,  under  date  of  the  4th  inst. : 

"  I  am  very  grateful  to  you  for  having  sent  me  The  Colonial  Church 
Chronicle  ;  and,  according  to  your  desire,  an  article  was  written  by  the 
Deacon,  embodying  the  intelligence  which  it  contained,  with  reflections 
upon  it,  and  will  be  published  in  the  February  number  of  The  Ortho- 
dox Revieio,  edited  at  Moscow.  It  will  contain  also  a  short  sketch  of 
the  present  state  of  the  American  Episcopal  Church,  which  we  found, 
with  all  particulars,  in  a  German  work.  The  Deacon  is  also  preparing 
another  article  on  the  Church  in  England,  which  is  also  extracted  from 
a  very  sensible  work  on  that  subject,  published  in  Germany.  This 
will,  I  think,  excite  curiosity  in  our  public,  and  make  them  better  ac- 
quainted with  the  present  state  of  things  in  England  and  America. 
We  shall  now  wait  for  information  from  you,  as  to  what  you  intend 
|)roposing  at  the  next  meeting  of  the  Convocation  of  the  Province 
of  Canterbury.  At  the  same  time  the  Priest  has  written  to  the  con- 
fessor of  the  Emperor,  so  that  you  will  see  we  have  been  doing  our 
.best  to  further  the  cause." 


13 

I  trust  I  shall  not  get  into  trouble  with  your  committee  for  taking 
upon  me  so  much,  without  any  authority  from  them.  But  the  dis- 
tance is  so  great,  and  the  time  so  long,  that  I  have  ventured  to  run  the 
risk  of  being  thought  aXXorpioemaKOirog  rather  than  allow  a  golden 
opportunity  to  slip. 

Hoping  shortly  to  receive  an  answer  to  my  former  letter  of  the  21st 
ult.,  I  again  subscribe  myself  yours  very  truly, 

George  Williams. 

At  the  first  meeting  of  the  Committee,  subseqnent  to  these 
interesting  communications  from  the  Eev.  Mr.  Williams,  the 
Secretary  was  instructed  to  communicate  to  Mr.  Williams  a 
suitable  response,  which  is  here  reprinted  from  The  Colonial 
Church  Chronicle : 

33  West  24th-STREET,  Kew-York,  April  16,  1863. 

Eev.  and  Dear  Sir, — At  a  meeting  of  the  Joint  Committee  of  the 
General  Convention  of  the  Protestant  Episcopal  Church,  in  the  United 
States  of  America,  on  "the  expediency  of  opening  communication 
with  the  Russo-Greek  Church,"  holden  this  day,  the  following  resolu- 
tion was  unanimously  adopted : 

"  Resolved^  That  the  Secretary  of  the  Committee  be  requested  to  cor- 
respond with  the  Rev.  George  Williams,  of  King's  College,  Cambridge, 
to  express  to  him,  and  through  him,  at  his  discretion,  to  the  Convoca- 
tion of  Canterbury,  the  gratification  of  this  Committee  at  the  interest 
they  have  expressed  in  the  object  we  have  in  view  ;  with  the  assurance 
to  Mr.  Williams  that,  while  the  Committee  are  not  in  a  position 
formally  to  approach  Convocation  on  the  subject,  they  will  be  glad 
to  give  a  full  and  respectful  consideration  to  any  action  or  communica- 
tion on  the  part  of  Convocation." 

The  object  in  passing  this  resolution,  it  is  proper  for  me  to  say,  was 
not  only  to  express  to  you,  and  through  you,  at  your  discretion,  to 
Convocation,  our  sincere  gratification  at  the  interest  which  both  you 
and  they  alike  have  manifested  in  the  matter  we  have  in  hand,  but 
likewise  to  invite  correspondence  from  the  Convocation  of  Canterbury, 
and  to  intimate  our  desire  to  act  in  conjunction  with  our  Mother 
Church. 

The  phrase  "  not  in  a  condition  formally  to  approach  Convocation," 
may  not,  perhaps,  be  perfectly  clear  to  you  without  a  word  of  explana- 
tion. 

The  petition  of  the  Lower  House  of  Convocation  is,  for  the  Upper 
House  to  use  their  endeavors  to  "  bring  about  inter-communion  with 
the  Russo-Greek  Church." 

Our  powers  as  a  Committee  do  not  extend  so  far  as  the  action  con- 
templated in  this  petition.  The  first  resolution  which  passed  our 
House  of  Deputies  aimed  at  the  appointment  of  a  committee  to  open 
a  correspondence  with  the  authorities  of  the  Russian  Church,  upon  the 


u 

subject  of  inter-communion,  and  report  the  results,  with  such  informa- 
tion as  might  be  gathered  on  the  subject,  to  our  next  General  Conven- 
tion. In  this  the  House  of  Bishops  did  not  concur.  A  "  committee 
of  conference"  was  consequently  appointed,  which  changed  "  opening 
a  correspondence^^''  to  "  considering  the  expediency  of  communication," 
&c.  Our  functions,  therefore,  only  extend  to  collecting  information 
and  considering  the  expediency  of  communication,  and  not  to  opening 
directly  with  the  Russian  Church  any  negotiations  on  the  subject. 
This  restriction  of  our  authority  precludes,  in  our  judgment,  direct 
action  of  every  kind  which  would  at  all  commit  our  Church,  and,  of 
course,  all  formal  and  final  concurrence  in  the  same  on  the  part  of 
others.  We  can  correspond,  collect  facts,  receive  proposals  from  any 
quarter,  and  report  the  same  to  our  next  General  Convention.  But 
this  is  all.  We  are  the  medium  through  which  the  Church  of  Eng- 
land, or  the  Church  of  Russia,  may  address  that  body  ;  but  we  are  not 
authorized  to  make  any  overtures  to  either  on  its  behalf.  We  should 
be  glad,  as  a  Committee,  since  the  action  of  your  Convocation,  were 
our  powers  less  restricted,  but,  as  it  is,  we  must  not  venture  to  tran- 
scend their  limits.  Had  your  action  preceded  ours,  so  that  we  could 
have  had  its  great  moral  support,  our  Convention  would  probably  have 
met  you  on  common  ground.  But,  as  we  were  taking  the  first  step, 
were  moving  alone  and  in  the  dark,  it  was  thought  most  prudent  to 
proceed  very  cautiously.  Still,  our  powers  may  be  sufficient  for  all 
that  our  Church  is,  as  yet,  prepared  for.  By  the  masses  of  our  Com- 
munion but  very  little  is  known  of  any  of  the  Oriental  Churches ;  and 
it  would  be  a  good  three  years'  work  should  we  succeed  in  collecting 
and  diffusing  such  an  amount  of  information  as  to  prepare  our  people 
understandingly,  and  with  the  unanimity  which  would  be  desirable,  to 
acquiesce  in  further  and  direct  advances  looking  to  actual  inter-com- 
munion. 

But  let  me  assure  you,  reverend  and  dear  sir,  that,  in  heart  and  mind, 
every  member  of  our  Committee  is  cordially  and  fully  with  you.  And 
we  shall  be  greatly  gratified  by  the  receipt  of  any  communications 
touching  this  matter  from  the  Convocation  of  Canterbury,  or  that  of 
York,  or  any  representative  body  of  the  Church  of  England,  as  like- 
wise from  yourself  individually,  or  any  of  the  authorities  or  members 
of  the  Church  of  Russia.  For  any  items  or  sources  of  information 
respecting  the  Russian  Church,  we  should  be  likewise  greatly  obliged. 
I  have  the  entire  Office-books  of  the  Greek  Church  in  some  twenty 
volumes,  the  two  volumes  of  Neale's  "  General  Introduction  to  the 
History  of  the  Eastern  Church,"  King's  "  Greek  Church  in  Russia," 
Blackmore's  "  Translation  of  the  Catechisms  of  the  Russian  Church," 
and  his  "  Harmony  of  Russian  and  Anglican  Doctrine  ;"  Mouravieff's 
"  History  of  the  Russian  Church,"  Palmer's  "  Appeal  to  the  Scottish 
Church,"  and  his  "  Dissertations  on  the  Orthodox  Communion ;" 
Neale's  "  Voices  from  the  East,"  Popofi"'s  "  Translation  of  the  History 
of  the  Council  of  Florence ;"  and  other  members  of  the  committee 
may  have  still  other  works,  though  of  this  I  am  not  informed.  Stan- 
ley's History  and   popular  books  so  generally  known,  I  do  not  of 


15 

course  mention.  What  other  sources  of  information  are  there  acces- 
sible to  us  in  either  the  Greek,  Latin,  German  or  French  languages  ? 
Any  thing  of  value  we  shall  be  glad  to  know  the  title  and  scope  of,  as 
likewise  the  publisher  and  place  of  publication,  that  some  one  of  us 
may  order  it  for  the  benefit  of  our  Committee.  Any  information,  or 
suggestions  of  any  kind  bearing  upon  the  matter,  in  any  of  its  aspects, 
through  whosesoever  kindness  they  may  reach  us,  will  be  most  kindly 
and  thankfully  received ;  for  "  to  collect  authentic  information"  is  the 
principal  business  for  which  we,  as  a  Committee,  were  appointed. 

In  your  second  letter  to  The  Church  Journal^  you  inform  us  that 

the  Russian  Deacon  at  was  preparing  an  article,  embracing  a 

sketch  of  our  Church,  which  would  be  published  in  the  Orthodox  Re- 
view, and  that  he  was  preparing,  likewise,  another  article  on  the  Church 
in  England.  Would  it  not  be  well  to  have  these  articles  translated 
and  published  in  English  ?  It  would  be  a  matter  of  interest,  perhaps 
of  moment,  to  know  what  the  ecclesiastic  referred  to  is  publishing 
concerning  us ;  and  it  is  the  more  necessary  to  make  sure  of  its  accu- 
racy, from  the  fact  that  his  materials  are  gathered  from  a  German 
source.  I  will  take  care  to  have  published  in  America  translations  of 
these  articles,  and  everything,  indeed,  which  will  aid  us  in  our  object, 
and  which  you  may  think  it  worth  while  to  send  me. 

You  will  be  glad  to  hear  that  the  Rev.  Dr.  Mason,  whose  ecclesias- 
tical learning  you  so  justly  appreciate,  and  who  declined  serving  on 
the  Committee,  lest  it  should  embarrass  his  action  as  a  member  of  an- 
other Committee,  "  On  Friendly  Intercourse  with  the  Church  of  Swe- 
den," has  been  invited  by  a  formal  resolution  to  meet  and  deliberate 
with  us,  and  we  hope  that  he  will  favor  us  with  his  judicious  counsel. 

Two  sub-committees  were  appointed  at  our  recent  meeting,  with  a 
view  to  a  division  and  greater  efficiency  of  labor — one  on  theological, 
historical  and  ecclesiastical  points,  consisting  of  the  Right  Rev.  Dr. 
Williams,  Assistant  Bishop  of  Connecticut ;  the  Rev.  Dr.  Mahan,  Pro- 
fessor of  Ecclesiastical  History  in  our  General  Theological  Seminary; 
the  Rev.  Dr.  Thrall,  late  Rector  of  Trinity  Church,  San  Francisco  ;  and 
the  Rev.  Mr.  Young,  an  Assistant  Minister  of  Trinity  Church,  New- 
York.  Another,  consisting  of  the  Hon.  Samuel  B.  Ruggles,  of  New- 
York,  one  of  our  most  earnest  churchmen  and  distinguished  citizens, 
and  President  Eliot,  of  Trinity  College,  Connecticut,  likewise  an  able 
and  eminent  layman,  on  the  Secular  as  affecting  the  Ecclesiastical 
Relations  of  Russia  and  America,  from  the  rapidly  increasing  inter- 
course of  the  two  nations  on  the  Pacific. 

I  cannot  close  this  communication  without  an  utterance  of  thanks  to 
God  that  a  decided  and  earnest  movement  has  so  auspiciously  begun 
towards  reuniting,  in  the  full  fellowship  of  the  Communion  of  Saints, 
the  two  great  branches  of  Christ's  vine,  which,  shooting  forth,  centuries 
ago,  from  the  same  parent  stock  in  Asia  Minor,  and  trending  the  one 
towards  the  East,  and  the  other  towards  the  West,  have  at  length  so 
extended  their  growth,  as  to  encompass  the  globe,  and  are  now  begin- 
ning to  intertwine  their  foliage  on  the  shores  of  the  Pacific  in  Asia  and 
America. 


16 

God  grant  that  the  repose  which  characterizes  that  majestic  Ocean, 
as  compared  with  other  seas,  may  but  symbolize  the  peace  in  which, 
afterthe  stormsand  tossing  of  ages.  His  Church,  in  the  three  great  Em- 
pires now  meeting  on  its  shores,  shall  from  henceforth  forever  unchange- 
ably dwell ;  and  that  these  preliminary  steps  towards  a  restoration  of 
the  long  lost  communion  of  the  East  and  West,  may  prove  but  the 
harbinger  of  a  restored  Catholic  Unity,  unto  the  fulfilment  of  the  Re- 
deemer's earnest  prayer — "  That  they  all  may  be  one  as  Thou,  Father, 
art  in  Me,  and  I  in  Thee,  that  they  may  also  be  one  in  Us,  that  the 
world  may  believe  that  Thou  hast  sent  Me," 

Very  sincerely  and  faithfully,  your  brother  and  servant  in  Christ, 

J.  Freeman  Young, 

Secretary  of  Committee. 

P.  S. — Our  next  meeting  is  appointed  for  the  23d  of  June,  before 
which  we  shall  have  heard,  we  trust,  of  the  favorable  action  of  your 
Upper  House. 

This  letter  is  at  your  service,  for  any  use  which  you  think  will  sub- 
serve the  cause  we  have  in  hand. 

In  the  month  of  June  a  letter  was  addressed  to  the  Secretary 
by  the  Eev.  F.  C.  Massingberd,  who  first  moved  this  matter 
in  the  Convocation  of  Canterbury,  from  which  the  following 
paragraphs  are  given,  as  bearing  upon  the  continuity  of  this 
narrative : 

The  Chancery,  Lincoln,  England,  June  l^th,  1863. 
Rev.  and  Dear  Sir  : 

I  gladly  avail  myself  of  the  permission  of  our  mutual  friend,  the 
Rev.  George  Williams,  who  is  gone  into  Germany,  and,  I  believe,  from 
thence  into  Russia,  that  I  should  write  to  you  about  the  proposal  for 
an  attempted  renewal  of  inter-communion  with  the  Churches  of  the  East. 

Mr.  "WilHams  was  so  good  as  to  send  me  your  letter  soon  after  he 
received  it,  and  he  afterwards  had  some  copies  of  it  privately  printed, 
which  he  gave  me  to  distribute  among  the  members  of  our  Convoca- 
tion, and  those  especially  who  had  signed  the  petition  to  the  Upper 

House  upon  the  subject. 

******* 

The  Bishops  did  not  (as  was  expected)  enter  upon  this  subject, 
during  our  late  sessions  in  May.  But  we  are  to  have  another  session 
on  July  1st,  and  then,  I  hope,  they  will  do  so.  They  were  intensely 
occupied  during  the  few  days  that  we  sat  in  May,  as  well  by  the  Co- 
lenso  affair,  as  by  the  question  of  uniting  the  Provinces  of  Canterbury 
and  York  in  one  Convocation.  And  the  time  allotted  to  our  sessions 
is  so  short  that  important  business  is  often  put  aside.  But  still,  I 
hope,  they  will  manage  and  find  time  for  this,  and  I  am  expecting  to 

see  the  Bishop  of ,  next  Saturday,  to  whom  I  shall  not  fail  to 

say  how  anxiously  we  look  for  action  on  their  part. 


IT 

Perhaps  if  we  can  get  a  committee  who  may  be  authorized  and  di- 
rected to  communicate  officially  with  your  committee,  this  may  be  the 
best  mode  of  proceeding,  in  the  first  instance  ;  and  if  such  an  attempt 
should  do  no  more,  for  the  present,  than  bringing  together  into  direct 
and  official  communication  the  Synods  of  our  respective  branches  of 
the  Anglican  communion,  surely  that  will  be  a  subject  of  thankfulness 

and  hope. 

******* 

Your  faithful  brother  and 

Servant  in  the  Lord, 

F.  C.  Massingberd, 
Chancellor  of  Lincoln  Cathedral, 
The  Rev.  J.  Freeman  Young. 

At  an  adjourned  meeting  of  the  Convocation  of  the  Pro- 
vince of  Canterbury,  July  1st,  1863,  the  Bishop  of  Oxford  pre- 
sented to  the  Bishops  constituting  the  Upper  House,  the  peti- 
tion of  the  Lower  House  of  Convocation,  already  given  in  this 
paper.* 

In  presenting  the  petition  the  Bishop  of  Oxford  said : 

This  petition  is  signed  by  Mr.  Massingberd,  Archdeacon  Bicker- 
steth,  Archdeacon  Denison,  Mr.  Joyce,  and  a  large  number  of  members 
of  the  Lower  House,  and  would,  therefore,  in  itself  command  great 
respect  from  this  House,  independently  of  the  extreme  importance  of 
the  subject  to  which  it  refers.  If  there  is  one  matter  upon  earth  which 
it  would  be  a  blessed  thing  to  help  forward,  it  would  surely  be  the  in- 
terchange of  the  visible  acts  of  communion  between  our  own  branch  of 
the  Church,  at  home  and  in  America,  with  the  orthodox  branches  of 
the  Eastern  Church.  The  benefits  on  both  sides  must  be  very  great. 
Those  who  have  studied  the  controversy  with  Rome  know  that  there 
is  nothing  more  important  in  maintaining  our  position  against  the 
usurpations  of  Rome  than  the  independent  position  of  the  Eastern 
Church ;  and  if  we  can  strengthen  the  bonds  of  intercourse  between 
that  Church  and  ourselves,  it  would  be  one  of  the  greatest  blessings 
that  can  be  conceived.  The  increase  of  unity  among  professing  Chris- 
tians would  tend  more  than  any  thing  else  to  draw  down  upon  us  the 
presence  of  that  Spirit  of  unity  in  which  rests  all  our  strength.  I 
would  ask  your  Grace  to  direct  the  Lower  House  to  appoint  a  com- 
mittee to  consider  the  matter,  and  to  communicate  with  their  brethren 
of  the  American  Church  who  have  taken  up  the  matter,  for  the  pur- 
pose of  ascertaining  whether  any  steps  can  be  taken,  and  to  report  to 
us  the  result  of  their  inquiries  for  our  consideration  at  a  future  time. 
I  beg  to  move — 

"  That  his  Grace,  the  President,  be  requested  to  direct  the  Lower 
House  to  appoint  a  committee  to  communicate  with   the  committee 

Page  10. 
2 


18 

appointed  at  the  recent  Synod  of  the  Bishops  and  Clergy  of  the  United 
States  of  America,  as  to  inter-communion  with  the  Russo-Greek 
Church,  and  to  communicate  the  result  to  the  Convocation  at  a  future 
session." 

The  Bishop  of  Chichester  seconded  the  motion. 

The  Bishop  of  Salisbury  said :  "  I  cordially  concur  in  the  motion  of 
the  Bishop  of  Oxford.  I  believe  there  is  a  very  great  want  of  ac- 
quaintance with  the  condition  of  the  Church  in  the  East,  and  it  is  most 
desirable,  for  their  sakes  as  well  as  our  own,  that  we  should  obtain 
more  information  on  the  subject.  At  all  events,  it  may  lead  people  to 
see  that  if  we  are  isolated  from  the  rest  of  Christendom,  that  isolation 
does  not  arise  from  any  want  of  desire  to  help  forward  that  event  which 
would  really  be  the  fulfilment  of  our  blessed  Lord's  prayer,  that  we 
should  *  all  be  one ;'  and  although  this  is  a  small  beginning,  I  hope  and 
trust  that  it  may  yield  very  good  fruit." 

The  motion  was  put,  and  agreed  to  unanimously. 

The  committee  appointed  by  the  Lower  House,  pursuant  to  the 
action  of  the  Upper  House  of  Convocation,  were  as  follows  : 

The  Archdeacon  of  Bucks  (Bickersteth),  the  Archdeacon  of  Taun- 
ton (Denison),  Dr.  Leighton,  Lord  A.  Compton,  Sir  G.  Prevost, 
Chancellor  Massingberd,  and  the  Rev.  Messrs.  Fendall,  Seymour  and 
Randolph  ;  five  to  be  a  quorum.* 

Here  ends  the  documentary  narrative  of  the  formation  of 
the  American  and  English  Committees  on  the  subject  of  inter- 
communion with  the  Russo-Greek  Church  ;  two  in  name, 
though  in  fact  but  one  Joint  Committee  of  the  Reformed 
Catholic  Church  for  considering  and  reporting  upon  the  deli- 
cate and  momentous  matter  of  the  restoration  of  communion 
with  the  Orthodox  Eastern  Church — the  venerable  Mother 
Chijkch  of  universal  Christendom;  a  Church  which,  in  her 
saintly  and  martyr  spirit,  has  withstood,  with  unflinching  and 
unparalleled  heroism,  the  encroachments  of  the  Papacy,  the 
oppressions  of  Mohammedanism,  the  unsparing  desolations  of 
barbarian  invaders,  the  corrupting  influences  of  conquered 
and  assimilated  heathen  nations,  and  which,  with  her  youth 
renewed  under  the  fostering  care  of  her  *  nursing  fathers,'  the 
Czars,  is  now  going  forth,  with  truly  apostolic  zeal,  to  win 
unto  Cheist  the  inhabitants  of  the  almost  boundless  steppes, 
and  valleys,  and  mountains  of  Asia. 

*  2he  Guardian,  Report  of  Proceedings  of  Convocation. 


19 

From  the  coasts  of  India  and  China  our  missionaries  are 
moving  onward  under  the  influence  of  the  same  zeal,  and  for 
the  achievement  of  the  same  glorious  end.  Soon  the  outposts 
of  the  two  Churches  will  meet  face  to  face.  Upon  the  success 
of  this  movement,  now  just  inaugurated,  it  altogether  depends 
whether  they  shall  meet  as  strangers  and  rivals,  and,  to  the 
apprehension  of  those  whom  thej  seek  to  proselyte  unto  Christ, 
as  hostile  sects,  each  laboring  for  its  own  peculiar  ends,  or 
shall  meet  as  brethren  beloved  ;  and  though  differing  in  rites, 
and  language  and  manners,  yet  of  the  "  one  Lord,  one  Faith, 
one  Baptism,"  one  fellowship  in  "  the  Communion  of  Saints," 
intermingling  their  sympathies,  and  prayers,  and  labors,  till  in 
God's  own  good  time,  with  all  Asia  evangelized  as  the  blessed 
result  of  their  united,  harmonious  labors,  they  may  also  inter- 
mingle their  rejoicings  in  one  vast  and  mighty  chorus  of  praise. 

From  the  important  bearing  of  this  movement  upon  this 
single  point,  it  is  already  awakening  the  sympathies  of  those 
who  have  at  heart  our  missionary  work  in  the  East.  The  Kev. 
E.  W.  Syle,  for  ten  years  one  of  the  missionaries  of  our  Church 
at  Shanghai,  in  China,  in  a  postscript  to  a  business  letter  to 
the  writer,  just  after  the  appointment  of  our  Committee,  spoke 
of  the  movement  in  such  terms  that  his  permission  has  been 
asked  to  print  it  in  this  paper.     It  is  as  follows  : 

P.  S. — I  note  with  much  interest  the  doings  of  the  Committee  on 
Inter-communion  with  the  Greek  Church,  of  which  you  are  a  member. 

AVhen  in  China,  I  met  Count  Poutiatine,  who  gave  me  a  very  satis- 
factory (and  to  me  novel)  account  of  the  establishment  of  Priests,  &c., 
which  the  Eussian  Church  maintains  in  Pekin.*     In  the  Gulf  of  Pe- 


*  The  "novel"  account,  referred  to  but  not  stated  by  Mr.  Syle,  of  the  estab- 
lishment of  the  Russian  mission  at  Pekin,  was  substantially  as  follows : 

In  1684  a  fortress  on  the  River  Amoor  was  defended  by  about  four  hundred 
Cossacks  against  a  very  numerous  army  of  the  Chinese.  After  displaying  pro- 
digies of  courage  they  were,  at  length,  compelled  to  capitulate  by  famine.  The 
Chinese  Emperor  was  so  pleased  with  the  courage  of  these  men  that  he  allowed 
them  to  settle  at  Pekin,  and  have  their  own  church  there,  which  has  subsisted 
from  that  time  to  the  present  day.  The  head  of  this  mission,  Innocentius  Koul- 
chinsky,  who  was  greatly  distinguished  for  his  holiness,  was  appointed  the  first 
Bishop  of  Irkutsk,  in  Siberia. 

This  college  or  settlement  has  supplied  the  interpreters  through  whom  the 
vast  commerce  and  important  negotiations  between  Russia  and  China  have  been 
conducted,  and  may  yet  exert  an  important  influence,  it  is  to  be  hoped,  in  the 
great  w^ork  of  evangelizing  the  Chinese  Empire. 


20 

chili,  and  on  board  the  "  America"  (that  famous  little  craft  built  in 
New-York  for  the  Russians),  I  met  a  Russian  ecclesiastic,  but  could 
hold  no  intercourse  with  him  except  through  the  medium  of  the 
Chinese  language.  He  seems  to  have  remembered  our  interview,  how- 
ever; for  some  months  afterwards,  he  sent  me,  by  General  Moura* 
vieft's*  Secretary,  a  friendly  message,  and  a  request  for  certain  books 
in  Chinese — Scriptures  and  other  books — which  I  furnished.  This 
was  in  July,  1859. 

In  June,  1860,  General  IgnatiefF,  the  Russian  minister,  came  to 
Shanghai,  and  visited  our  mission  schools  there,  conversing  quite  freely 
about  educational  and  ecclesiastical  matters.  I  remember  quite  well 
his  honest  indignation  at  the  illiberality  and  exclusiveness  of  the  Ro- 
man Catholics,  as  exhibited  in  their  proceedings  in  China.  Truly,  it 
would  have  been  a  comfort  at  that  time  to  have  met  on  a  footing  of 
recognition  with  Greek  churchmen;  for  there  were  seven  sorts  of 
Christians  in  Shanghai ;  and  we,  of  the  American  Church,  were  only 
Mq  fully  to  fraternize  with  our  brethren  of  the  Church  of  England. 

Those  who  are  made  to  feel,  as  a  missionary  does,  the  evils  which 
spring  from  the  existing  divisions  among  Christian  missionaries,  and 
•who  know  the  comparative  weakness  of  that  divided  front  which  they 
present  to  the  common  enemy — the  world — feel  an  inexpressible  long- 
ing for  the  realization  of  that  unity  which  our  Saviour's  prayer  indicated, 
and  for  the  reason  which  it  suggests,  "That  they  all  may  be  one,  that 
the  world  may  know  that  Thou  hast  sent  Me." 

The  gratification  and  hope  awakened  by  this  enterprise  in 
another  department  of  our  missionary  work — that  to  the  de- 
cayed Churches  of  the  East — may  be  learned  from  the  follow- 
ing extracts  from  letters  of  the  Kev.  Dr.  Hill,  Missionary  of 
our  Church  at  Athens,  Greece.  The  faithful  contributors  to 
this  mission  will  rejoice  to  learn  what  important  results  have 
sprung  from  Dr.  Hill's  persevering  labors  of  love,  as  evidenced 
by  the  remarkable  circumstances  under  which  the  Greek  na- 
tion have  just  elected  a  Pjrotestant  King,  and  related  by  Dr. 
Hill  in  the  following  extract  from  a  letter  to  the  Spirit  of 
Missions : 

Athens,  May  18,  1868. 
*  *  *  *  * 

***** 

"  These  preliminary  remarks  lead  me  to  the  subject  I  have  chiefly 
in  view  in  this  communication. 

"  At  the  outset  of  our  Mission,  and  for  some  years  after  we  were 
settled  here,  there  existed  a  profound  ignorance  about  our  Church 

*  Then  Governor  of  Siberia. 


21 

throughout  the  East.  In  Greece,  England  was  only  known  as  one  of 
the  three  '  protecting  powers  ;'  but  of  the  Church  of  England  (much  more 
of  the  sister  Church  in  America — of  which  we  were  the  representatives) 
there  was  a  profound  ignorance.  We  were  known  to  be  Protestants, 
but  with  this  name  were  associated  some  very  crude  notions  of  two 
individuals,  Luther  and  Calvin,  to  one  or  other  of  whom,  as  '  Heresi- 
archs,'  we  were  supposed  to  belong.  They  also  were  aware  that  we 
were  not  Papists  (a  sort  of  negative  recommendation  for  the  Greeks.) 
It  may  truly  be  affirmed  that  not  until  the  small  English  church  (S. 
Paul's)  rose  up  in  Athens,  did  they  begin  to  realize — I  should  rather 
say,  fully  to  realize — that  we  were  Christians !  When  the  Church  of 
Greece  became  independent  of  the  Patriarchate  at  Constantinople  in 
1850,  and  began  to  be  governed  by  a  Synod  of  her  own  Bishops,  who 
held  their  permanent  sittings  in  Athens,  frequent  opportunities  of 
friendly  intercourse  with  the  higher  clergy  presented  themselves  ;  and 
among  other  topics,  the  agreement  between  the  Church  of  England 
and  that  in  our  country  to  which  we  belonged  was  explained  to  the 
satisfaction  of  the  inquirers.  The  first  practical  example  of  the  perfect 
unity  subsisting  between  the  two  Churches  (my  appointment  in  1845 
as  chaplain  to  the  English  legation)  made  a  great  impression  upon  the 
Greek  population,  and  especially  upon  the  Bishops.  The  little  church 
in  which  I  officiated  every  Sunday,  which  had  recently  been  built  and 
consecrated,  was  the  first  public  exhibition  of  the  services  of  the  Church 
of  England  to  the  Eastern  Church ;  for  before  that  period  those  ser- 
vices were  confined  within  the  walls  of  a  private  house,  accessible  only 
to  our  own  members.  They  attracted  (as  they  still  do)  the  greatest 
attention ;  and  the  order,  decency  and  solemnity  of  Divine  worship 
were  (as  they  still  are)  the  themes  of  the  admiration  of  the  clergy  and 
laity  of  the  Greek  Church.  The  effect  of  this  public  exhibition  of  the 
order  and  symmetry  of  our  Church  has  not,  however,  been  limited  to 
a  mere  admiration  of  these  things ;  it  has  led  to  inquiries  into  our  doc- 
trines and  to  a  sifting  of  opinions,  and  a  casting  off  of  old  prejudices, 
and,  at  length,  to  a  remarkable  expression  of  public  sentiment  upon 
one  of  the  most  important  but  delicate  points  connected  with  the 
choice  of  a  sovereign,  namely,  the  religion  (to  use  the  common  but 
incorrect  expression)  of  the  future  King.  •?&*** 

"  And  I  now  declare,  with  my  strongest  emphasis,  my  intimate  per- 
suasion that  the  silent  influence  of  your  mission  in  Greece,  during  the 
last  thirty  years,  in  the  first  place,  and  then  the  eff'ect,  as  I  have  al- 
ready hinted,  produced  by  the  public  services  of  our  Church — leading 
first  to  inquiry,  and  then  to  satisfactory  information  respecting  our 
Protestant  doctrines  and  worship — have  gradually  brought  about  this 
striking  change  in  public  opinion.  The  high  wall  of  prejudice  has 
been  thrown  down,  and  a  people,  the  most  sensitive  of  all  others  on 
the  subject  of  their  religion  and  their  Church,  have  twice  within  the 
last  four  months  unanimously  chosen  a  Protestant  prince  as  their  King, 
without  any  conditions  whatever,  and  this  too,  with  a  determination 
and  pertinacity  which  really  appear  to  us  who  know  all  the  history  of 


22 

the  famous  fortieth  article  of  the  Constitution  of  1844,  to  be  truly 
marvellous."* 

The  notions  of  the  enlightened  Greets  on  the  subject  of  Apostolic 
unity  are  not  by  any  means  as  vague  now  as  they  were  in  1836.  My 
conclusions,  drawn  from  my  intercourse  with  the  Greek  clergy,  and 
from  the  examination  of  what  is  really  taught  and  held  in  the  Church 
of  free  Greece,  are,  that  the  Holy  Scriptures,  and  the  evangelical  doc- 
trines drawn  from  that  pure  source,  as  set  forth,  summarily,  in  the  Ni- 
cene  Creed,  are  the  only  standard  to  which  she  clings  with  pertinacity. 
Believing  this  fully,  the  possibility  of  unity  with  her  on  those  princi- 
ples has  often  been  suggested  to  my  mind ;  but  I  was  scarcely  pre- 
pared to  see  those  views  so  remarkably  brought  out  by  others  with 
whom  I  have  never  held  any  communication  whatever  on  the  subject. 
The  conversation  (for  it  can  hardly  be  called  debate)  that  arose  at  the 
close  of  our  late  General  Convention,  about  the  Russo-Greek  settlers  in 
California,  took  me  by  surprise,  and  I  was  greatly  interested  in  much 
that  was  said  on  that  occasion  by  the  Rev.  Drs.  Thrall  and  Mason. 
The  latter  Rev.  brother,  among  other  excellent  remarks,  said  that  "  it 
was  the  duty  of  every  particular  or  National  Church  to  be  in  commu- 
nion with  every  other  which  was  not  heretical  or  schismatical ;  and 
none  could  be  heretical  which  held  the  Nicene  Creed  in  its  integrity." 
He  also  said  on  that  occasion :  "  This  Church  of  ours  really  presents 
a  centre  of  communion  to  all  other  bodies  of  Christians  in  the  world." 
But  these  views,  which  seemed  to  give  tangibility  to  the  secret  musings 
of  my  own  mind,  are  with  still  greater  force  touched  upon  by  Canon 
Wordsworth  in  the  eloquent  speech  already  alluded  to,  on  the  occasion 
of  the  Rev.  Mr.  Mackenzie's  motion  in  Convocation  on  the  12th  Feb- 
ruary last.  The  following  extract  will,  I  am  sure,  be  read  with  great 
interest : 

"  This  motion  points  our  attention  to  our  relations  with  our  own 
people,  and  to  what  is  going  on  abroad.  Now,  when  we  look  to  the 
Eastern  part  of  the  world,  we  may  see  very  much  of  promise  and  of 
hope.  When  we  look  to  the  West,  which  is  now  torn  by  a  civil  war, 
we  shall  also  find  there  cravings  for  peace.  It  is  one  of  the  circum- 
stances of  the  times,  that  must  be  extremely  interesting  to  us,  as  show- 


*  The  fortieth  article  of  the  Constitution  of  1844  (extorted  from  King  Othoby 
the  Revolution  of  Sept.  16th,  1843)  was  introduced  with  the  express  design  of 
throwing  every  possible  obstacle  in  the  way  of  the  succession  of  the  Bavarian 
Roman  Catholic  Princes — Otho  having  no  children.  The  article  simply  declares 
that  "  the  future  kings  of  Greece  must  profess  the  religion  of  the  country."  The 
Bavarian  Government,  and,  indeed,  all  the  Roman  Catholic  Courts  in  Germany, 
were  not  able  to  succeed  in  getting  this  article  erased  from  the  Constitution.  The 
three  protecting  powers — England,  Russia  and  France — declined  to  meddle  with 
it ;  and  it  was  the  unceasing  source  of  anxiety,  the  Trtrpa  cKav6d\ov  here  and  in 
Germarly.  And  yet,  marvellous  to  think  of,  it  was  at  once  and  quietly  abandoned 
when  the  idea  got  hold  of  the  Greeks  of  choosing  Prince  Alfred  of  England  as 
their  future  Sovereign.  When  that  attempt  failed,  numerous  were  the  inquiries 
that  were  made  of  us  about  the  religion  of  the  young  Danish  Prince,  and  when 
they  heard  that  he  was  a  Lutheran  Protestant,  they  were  only  half  pleased,  "  We 
should  have  much  preferred  (they  said)  that  he  had  been  a  Protestant  of  the 
Church  of  England." 


23 

ing,  in  a  most  touching  manner,  the  longing  whicli  exists  for  Christian 
unity,  that  at  a  period  when  America  is  convulsed  with  a  great  civil 
war,  the  fathers  of  the  American  Church  should  have  met  quietly  in 
Synod,  and  discussed  the  best  mode  of  extending  the  right  hand  of 
fellowship,  and  holding  out  the  olive  branch  of  peace  to  their  brethren 
of  the  Eastern  Church.  It  shows  us  that  God's  Holy  Spirit  is  moving 
as  it  were  on  the  face  of  the  waters,  and  we  trust  that  in  due  time  it 
will  bring  forth  a  beautiful  creation  out  of  the  chaos.  (Cheers.) 
"When  we  look  at  the  Eastern  Church,  we  shall  find  that  there  is  good 
reason  why  we,  too,  should  follow  the  steps  which  these  our  American 
brethren  have  taken,  and  why  we  should  greatly  desire  to  further,  so 
far  as  we  can,  all  the  wise  measures  that  may  be  devised  for  the  revi- 
val of  inter-communion  between  the  Churches  of  the  East  and  our  own." 
(Loud  cheers.) 

In  a  letter  dated  May  28th,  Dr.  Hill  resumed  this  subject, 
quoting,  after  some  introductory  remarks,  the  conclusion  of 
Dr.  Wordsworth's  speech,  as  follows  : 

"  If  we,  in  this  Church  of  England,  can  in  any  way  assist  in  bringing 
about  so  happy  a  result,  then  our  name  will  be  blessed  by  posterity ; 
then  we  may,  even  in  our  own  time,  reap  some  of  the  fruits  that  may 
grow  from  our  revivified  powers ;  and  those  who  may  come  after  us, 
and  may  sit  in  this  house  when  we  are  gathered  to  our  fathers,  may  be 
witnesses  to  us  that  we  did  some  little  in  our  day,  by  the  blessing  of 
God,  for  the  restoration  of  the  Church  on  its  ancient  foundations  of 
Christian  truth,  apostolic  order,  and  catholic  love."  (Loud  cheers.) 
******* 

Canon  Wordsworth  was  followed  on  concluding  his  remarks 
by  Chancellor  Massingberd,  who  said  : 

"  I  should  not  have  attempted  to  address  the  house  at  all,  after  the 
speech  of  Canon  Wordsworth,  (for  I  almost  fear  lest  I  should  weaken 
in  any  manner  the  efi'ect  of  that  eloquent  address  to  which  we  have 
listened  with  so  much  delight,)  were  I  not  able  to  supplement  his  state- 
ments with  respect  to  the  wide-spread  spirit  of  curiosity  that  exists 
on  the  continent  with  respect  to  the  Anglican  Communion." 

He  then  read  a  passage  of  the  letter  from  a  Eussian  noble- 
man, quoted  by  Mr.  Williams  in  his  letter  to  The  Ckurch 
Journal^  already  given  on  page  12,  and  then  said  : 

"  I  will  only  add  that,  as  I  listened  to  the  speech  of  Canon  Words- 
worth, I  could  not  help  reflecting  that,  if  the  glorious  prospect  which 
he  so  eloquently  opened  before  our  eyes  should  be  realized,  what  will 
be  the  feelings  with  which  the  Christian  world  will  regard  the  conduct 
of  our  own  Reformers  and  the  work  which  they  effected?  How  could 
heir  memory  be  so  vindicated,  their  greatness  be  so  established,  their 
names  be  so  enshrined  in  the  heart  of  all  lovers  of  the  Gospel  and  of 


u 

the  universal  Church  of  Christ,  as  by  seeing  such  results  emanate 
from  their  work,  and  by  seeing  that  through  the  instrumentality  of  the 
Church  which  they  reformed,  the  blessings  of  peace  and  unity,  of 
evangelical  truth  and  Catholic  order,  have  been  restored  to  universal 
Christendom  1"     [Cheers.] 

In  a  letter  dated  July  24:th,  1863,  addressed  to  the  Sj>irit  of 
Missions^  Dr.  Hill  further  says  : 

The  recent  proceedings  in  the  Convocation  of  the  province  of  Can- 
terbury, which  you  have  no  doubt  seen,  in  reference  to  the  movement 
which  originated  in  our  General  Convention  last  year  toward  the 
inter-communion  of  our  Church  with  the  Eastern  Church,  have  been 
published  in  our  Greek  papers,  and  I  am  happy  to  say  this  movement 
has  been  greeted  with  great  delight  on  the  part  of  the  higher  clergy 
and  the  enlightened  laity.  Many  of  our  distinguished  friends  have 
been  making  anxious  inquiries  of  me  about  this  matter.  They  uni- 
formly express  their  gratification,  and  their  wish  that  something  practi- 
cal may  grow  out  of  it.  I  shall,  no  doubt,  have  much  to  write  to  you 
on  this  interesting  subject  when  our  public  affairs  are  settled. 

From  Russia,  too,  indications  of  the  spirit  in  which  our  ad- 
vances when  made  are  likely  to  be  met,  have  indirectly  reached 
us,  and  they  are  of  the  most  gratifying  and  hopeful  character. 

A  weekly  paper,  Z'  Union  Chretienne^  conducted  in  Paris 
by  the  Galilean  Priest,  the  Abbe  Guettee,  and  the  Arch-Priest 
Wassilieff,  Chaplain  of  the  Russian  Embassy  at  Paris,  has  de- 
voted a  considerable  portion  of  its  space  to  the  discussion  of 
the  principles  involved  in  this  movement  since  the  action  of 
our  General  Convention  a  year  ago. 

In  the  numbers  for  May  lYth,  24th  and  31st,  of  the  present 
year,  the  leading  editorials  are  devoted  to  this  subject. 

The  truly  Christian  and  Catholic  spirit  of  the  articles  will 
surprise  many,  and  delight  all  of  us  Occidentals.  We  trans- 
late as  much  of  the  series  as  we  are  able  to  give,  premising 
that  each  of  these  editorials  is  written  over  the  signature  of 
the  Arch-Priest  Wassilieff,  whose  statements  are  entitled  to 
more  than  ordinary  weight,  not  only  from  his  position  and 
ability,  but  from  what  is  understood  of  his  personal  relations 
with  some  of  the  higher  ecclesiastics  of  the  Church  of  Russia. 

The  first  article  of  the  Series  commences  as  follows  : 

"  Refiections  upon  the  desire  manifested  hy  the  Anglican  Church,  of  enter- 
ing into  Communion  with  the  Oriental  Catholic  Church : 

"  Some  Bishops  and  Priests  of  the  Anglican  Church  have,  quite  re- 
cently, made  known  the  pious  desire  of  entering  into  relations  with 


25 

the  Oriental  Catholic  Church,  with  the  view  of  establishing  a  union 
between  this  Church  and  their  own.  It  is  the  love  of  sound  doctrine, 
it  is  zeal  for  the  science  of  Theology,  and  for  the  salvation  of  souls, 
which  has  inspired  them  with  this  holy^  resolution,  as  we  have  learned 
with  pleasure  and  profound  gratitude  to  the  Saviour,  source  of  all  good 
and  light.  Knowing  the  peaceful  and  charitable  spirit  that  animates  the 
Orthodox  Church,  we  believe  that  we  interpret  her  sentiments  when  we 
say  that  her  heart  leaped  for  joy  at  the  news  that  she  would  be  able  to 
give  the  kiss  of  peace  to  the  great  and  venerable  Anglican  Church. 

"  It  was  without  her  complicity,  or,  at  least,  without  her  taking  any 
direct  part,  that  the  Anglican  Church  was  formerly  driven  by  the 
Bishop  of  Rome  to  a  breach  of  unity  with  the  Oriental  Church.  Hav- 
ing cut  themselves  off  from  the  beneficent  restraints  of  their  Eastern 
brethren,  the  Popes  of  the  middle  ages  exerted  themselves  to  the  ut- 
most to  place  under  their  yoke  this  ancient  Church,  whose  roots  are  in 
the  East,  and  to  which  St.  Gregory  the  Great  devoted  a  solicitude  so 
Christianlike  and  disinterested.  Roman  ambition  did  not  fully  succeed 
in  its  design  of  bringing  her  under  its  domination,  as  the  Anglican 
Church  always  preserved  to  some  extent  her  original  independence, 
and  attachment  to  ancient  tradition. 

"  By  acting,  however,  with  a  perseverance  worthy  of  a  better  cause, 
and  with  the  strategy  which  she  calls  prudence,  Rome  inoculated  her 
with  the  poison  of  innovation,  and  dealt  heavy  blows  to  her  ancient 
discipline.  It  was  only  by  an  entire  separation  that  the  Anglican 
Church  freed  herself  from  the  Roman  bondage.  In  the  work  of 
purification  to  which  her  doctrine  and  discipline  were  then  submitted, 
she  acted  on  her  own  responsibility,  and  as  a  distinct  Church.  If  the 
promoters  of  the  Reformation  in  Germany  and  Switzerland  afforded  her 
any  assistance,  their  co-operation,  so  far  from  being  beneficial,  brought 
with  it  only  the  elements  of  trouble  and  disaster,  as  these  Reformers 
had  placed  themselves  too  much  outside  of  the  Catholic  idea.  They 
were  too  much  isolated  in  their  opposition  to  Rome,  and  had  followed 
exclusively  their  private  inspirations.  Thus,  their  action  was  rather 
disintegrating  than  restorative.  We  venture  to  say,  that  the  Anglican 
Pastors,  if  left  to  themselves,  would  have  brought  about  better  results, 
and  would  have  pursued  a  more  successful  course  in  re-establishing 
primitive  doctrines,  as  they  endeavoured  to  do. 

"  It  would  have  been  well  for  them  in  such  a  case  to  be  free  from  all 
feeling  of  irritation,  and  to  be  on  their  guard  against  yielding  to  their 
aversion  to  every  thing  that  came  from  Rome.  Now  it  is  certain  that 
their  antagonism  to  the  pretensions  of  the  Pope  was  too  deeply  seated  to 
allow  them  the  calmness  necessary  in  a  work  so  important  as  that  of 
the  Reformation  of  a  Church.  Although  such  a  feeling  was  just,  it 
must  be  granted  that  it  would  not  be  a  good  counsellor,  and  that  it 
would  have  a  tendency  to  make  one  exaggerate.  Is  it  not  true  that 
the  Prophets,  urged  by  a  passionate  zeal,  have  sometimes  gone  beyond 
the  limits  of  the  Divine  will.  As  for  us  frail  mortals,  then,  who  do  not 
receive  particular  revelations,  we  cannot  be  too  much  on  our  guard 
against  passion,  when  we  undertake  any  holy  work.     If  we  add  that 


26 

the  internal  controversies  excited  in  England  by  the  religious  Reforma- 
tion served  only  to  nourish  passion,  we  will  the  better  comprehend  that 
the  work  of  the  Reformation  in  England  was  not  accomplished  with 

all  the  calmness  that  could  havp  been  desired." 

*  *  *  * 

In  the  second  article  the  Arch-Priest  says  : 

We  do  not  hesitate  to  say  that  the  Anglican  Reformation  has  left 
untouched  a  great  Catholic  foundation,  which  places  it  within  the  power 
of  that  Church  to  renew  at  pleasure  the  bonds  of  fraternity  with  the 
ancient  Universal  Church.  Let  it  be  understood  that  we  do  not  here 
speak  of  the  Roman  Church.  Romanism  and  Catholicism  are  incom- 
patible ideas  ;  they  diflfer  from  each  other  as  do  the  particular  and  the 
universal.  Therefore,  a  re-union  of  the  Anglican  with  the  Roman 
Church  as  it  is,  is  properly  considered  impossible.  The  Anglican 
Church  will  never  submit  to  the  yoke  of  the  Papacy.  Her  religious 
convictions,  as  well  as  the  national  aspirations,  are  irresistibly  opposed 
to  any  such  thing.     The  Anglican  Church  will  be  no  one's  slave. 

rk  ^  ^  ^ 

To  whom  does  the  Anglican  Church  apply  in  renewing  her  relations 
with  the  Orthodox  Church  ?  To  the  faithful  successors  of  the  great 
and  holy  Bishops  of  antiquity,  of  Bishops  whose  orthodoxy  no  one 
has  disputed,  or  rather  whose  sound  doctrine  has  been  attested  and 
received  by  the  Catholic  Church  as  conformed  to  Evangelical  and 
Apostolical  teaching. 

There,  in  the  Christian  Orient,  yet  stand  and  will  always  remain,  the 
four  Patriarchs  placed  by  the  (Ecumenical  Councils  at  the  head  of 
ecclesiastical  government :  the  Bishop  of  the  mother  of  Churches,  Je- 
rusalem ;  the  first  and  true  successor  of  St.  Peter,  the  Bishop  of  An- 
tioch ;  the  second  successor  of  the  first  of  the  Apostles  (by  St.  Mark) 
the  Bishop  of  Alexandria ;  the  successor  of  the  first  called  of  the  Apos- 
tles, St.  Andrew,  Apostle  of  Byzantium,  that  is  to  say,  the  Bishop  of 
Constantinople,  raised  by  the  General  Councils  to  the  permanent  rank 
of  Patriarchate,  by  reason  of  the  dignity  of  his  City,  which  had  become 
the  Capital  of  the  Empire.  In  the  face  of  this  fourfold  Patriarchate, 
the  authority  of  the  Bishop  of  Rome,  so  much  boasted,  is  very  feeble, 
when  he  isolates  himself  in  his  pretended  unity ;  because  he  is  but 
the  fifth  part  of  the  honorable  and  governing  council  of  the  ancient 
Church,  and  but  the  third  part  of  the  succession  of  St.  Peter,  which,  ac- 
cording to  the  teaching  of  the  greatest  of  the  ancient  Popes,  Saint 
Gregory  the  Great,  resides  in  the  three  great  Sees  of  Rome,  Alexandria 
and  Antioch. 

Around  these  brethren,  the  oldest  in  honor  and  equal  in  the  Epis- 
copal authority,  are  grouped  the  successors  of  the  other  x\postles,  the 
Bishops  of  the  ancient  Sees.  But  if  they  are  happy  in  having  suc- 
ceeded the  disciples  of  Jesus  Christ — Saint  Paul,  St.  John,  St.  James, 
St.  Philip  and  St.  Bartholomew — their  principal  glory  is  to  have  pre- 
served intact  the  depository  of  the  Doctrine,  the  Spirit  and  Constitu- 
tion of  the  Church  of  the  Apostles.     To  the  present  day,  this  Church 


27 

preserves  its  ancient  organization,  in  regard  to  tlie  unity  and  solidarity 
of  the  Episcopate,  from  the  fact  that  absolutism  is  banished  from  its 
bosom,  and  so  error  and  innovation  cannot  be  introduced.  The  Ori- 
ental Patriarchs  and  Bishops,  therefore,  when  answering  Pius  IX.,  had 
good  reason  for  offering,  as  an  incontestible  proof  of  their  fidelity  to 
the  Ancient  Church,  this  consideration — that  each  and  every  one  of 
them  regarded  himself  as  entrusted  with  the  care  of  the  Church,  and 
that  no  one  of  them  would  be  able  to  change  any  thing  without  meet- 
ing with  resistance  from  the  others.  #  *  ^ 

*  *  *  "  With  us,"  say  the  Patriarchs  and  the 

Oriental  Bishops,  "  innovations  could  neither  be  introduced  by  the 
Patriarchs  nor  by  the  Councils,  because  among  us  the  safeguard  of  re- 
ligion resides  in  the  entire  body  of  the  Church ;  that  is  to  say,  among 
the  people  themselves,  who  desire  that  their  religious  dogmas  should 
remain  forever  immutable,  and  conformed  to  tbose  of  their  fathers,  as 
has  been  proven  by  the  fact  that  many  Popes  after  the  schism,  and 
some  Patriarchs  following  them,  could  come  to  no  agreement  about 
any  thing." 

****** 

Rome  having  made  innovations,  acted  logically  when  she,  on  the 
one  hand,  reduced  the  Bishops  to  slavery,  and  on  the  other  removed 
the  faithful  Laity  from  all  participation  in  religious  affairs.  As  one 
would  expect,  the  papacy  has  thus  gained  in  power,  but  the  Church 
has  lost,  in  consequence  of  its  servility  and  indifference. 

From  what  we  have  said,  the  Anglican  Church  will  lose  none  of  its 
liberty  nor  religious  activity  by  uniting  itself  to  the  Orthodox  Catholic 
Church,  Her  Bishops,  on  the  contrary,  will  enlarge  their  sphere  of 
action.  Instead  of  being  simple  Shepherds  of  a  particular  Church, 
they  will  become  pillars  of  the  Universal  Church.  The  Anglican 
Laity  will  be  no  longer  deprived  of  their  dignity  and  importance  in 
the  Church,  for  Orthodoxy  ought  to  live  in  all  the  elements  of  which 
the  Catholic  Society  is  composed. 

In  the  third  article  the  argument  for  the  unchanged  ortho- 
doxy of  the  Oriental  Church  is  still  pursued : 

"By  a  decree  of  Divine  Providence,"  it  continues,  "  Russia  em- 
braced Christianity  at  precisely  the  same  time  that  the  "West  slackened 
the  bonds  which  united  it  to  the  Oriental  Church.  Now  the  Russian 
Church  has  been,  from  its  origin,  ten  centuries  ago,  dependent  upon 
the  Patriarchate  of  Constantinople.  Becoming  finally  independent, 
though  preserving  its  freedom  and  some  details  of  discipline  authorized 
by  Apostolic  practice,  this  Church  bears  testimony  that  the  Oriental 
Church  was,  at  the  time  of  the  Roman  schism,  such  as  we  see  it  to  be 
now. 

"  Let  us  go  back  a  few  centuries  to  genuine  antiquity.  About  the 
middle  of  the  fifth  century  the  Monophysite  heresy  appeared,  whose  aim 
was  to  deprive  the  Man-God  of  his  human  nature,  and  thus  to  sap  the 
entire  plan  of  Redemption." 

The  Copts,  as  the  surviving  debris  of  the  Monophysites,  the 


28 

Nestorians,  the  Armenians  and  the  Georgians,  are  then  suc- 
cessively referred  to  in  proof  of  the  unquestionable  orthodoxy 
of  the  Eastern  Church  from  the  identity  of  doctrine,  between 
the  orthodox  and  separated  branches  (excepting  the  peculiar 
dogma  of  each  heretical  branch,  for  which  it  was  cut  off  from 
Catholic  Communion),  though  no  communion  or  ecclesiastical 
fellowship  has  been  had  between  them  for  twelve  or  fourteen 
hundred  years. 

To  these  proofs  of  the  unchanged  orthodoxy  of  the  Catholic 
Oriental  Church,  the  pastors  and  theologians  of  the  Church  of 
England  are  invited  to  give  their  serious  consideration  ;  and 
that,  too,  in  the  logical  and  practical  consequences  which  fol- 
low upon  the  correctness  of  the  writer's  positions.  The  third 
article  thus  concludes  : 

"  The  true  Catholic  Church,  in  seeking  for  unity,  does  not  confound 
it  with  uniformity.  As  to  matters  of  opinion,  while  she  is  faithful  to 
Apostolic  discipline,  yet  in  its  application  she  is  tolerant  of  national 
peculiarities.  It  is  a  principle  with  her  to  allow  every  people  their 
own  Liturgic  tongue,  and  their  national  independence  ;  her  end  being 
the  salvation  of  souls,  and  her  kingdom  being  not  of  this  world,  she 
does  not  intermeddle  with  political  affairs. 

"  Then,  brethren  of  England,  you  may,  with  entire  confidence,  ex- 
tend your  hand  to  us,  as  we,  with  respect  and  in  all  sincerity,  extend 
ours  to  you.  "  The  Archpriest  Wassilieff." 

The  foregoing  extracts  from  Z'  Union  Chretienne  are  suffi- 
cient to  show  the  catholic  and  enlightened  spirit  in  which  that 
able  periodical  is  conducted.  The  warm  approbation  of  their 
labors  which  the  editors  are  receiving  from  the  Oriental 
Church,  is  one  of  the  most  hopeful  signs  of  the  times.  We 
append  two  letters  from  Patriarchs,  as  a  most  gratifying  con- 
clusion of  this  paper : 

Joachim,  by  the  grace  of  God  Archbishop  of  Constantinople,  New 
Rome,  and  QCcumenical  Patriarch  : 

Most  reverend  Arch-Priest  Joseph  Wassilieff,  most  pious  and  honor- 
able Abbe  Guettee,  whose  learning  is  so  widely  useful,  and  who  repre- 
sent the  editors'  staff  of  V  Union  Chretienne^  our  well-beloved  and 
valued  sons  in  the  Lord : 

The  grace,  the  peace,  and  the  mercy  of  our  Lord  Jesus  Christ  be 
with  you ! 

We  are  not  ignorant,  well-beloved  sons,  of  the  courageous  and  use- 
ful works  of  the  editors  of  Z'  Union  for  the  integrity  of  the  faith  of 


29 

Christ :  on  the  contrary,  we  have  long  praised  it,  and  bestowed  our 
blessing  upon  it,  when  we  received  with  joy  the  delightful  letter  of 
Your  Piety,  together  with  the  precious  collection  of  your  journal. 
Thus,  having  more  perfectly  conceived  your  aim,  we  rendered  thanks 
to  God,  "who  willeth  that  all  should  be  in  union,  and  giveth  mighty 
words  to  them  that  preach  it."  We  regard,  indeed,  as  the  work  of 
God,  not  only  the  salutary  thought  which  has  inspired  a  labor  so  useful 
to  the  body  of  the  Church,  but  also  the  perfect  concord  which  exists 
between  you,  and  which  enables  you  to  labor  as  brothers  in  Jesus 
Christ.  The  meritorious  end  which  you  pursue  with  sincerity,  the 
legitimate  means  which  you  employ,  the  sure  guides  which  you  follow, 
the  solid  basis  on  which  you  lean,  the  marvellous  sweetness  of  your 
words,  which  enters  the  ears  not  as  the  clap  of  thunder,  but  as  the 
light  breeze  which  gently  penetrates  souls, — it  is  thus  that  your  words 
are  worthy  of  the  God  whose  cause  they  assert ;  and  whose  service 
finds  its  perfection  not  by  vehement  speech  but  by  sweetness.  You 
will  receive,  without  doubt,  well-beloved  sons,  the  recompense  from 
God  of  the  pious  works  which  you  have  undertaken  for  so  holy  a 
cause. 

As  to  our  Orthodox  Church  of  the  East,  she  has  always  grieved  for 
the  alienation  of  her  Western  sisters,  once  so  venerable;  and  more 
especially  ancient  Rome.  Yet  she  consoles  herself  by  consciousness  of 
her  innocence,  for  she  did  not  provoke  at  first,  any  more  than  since 
she  has  perpetuated  or  strengthened,  the  division.  Nay,  she  has  never 
ceased  to  offer,  with  tears,  fervent  prayers  to  her  God  and  Saviour  who 
maketh  of  two  one,  breaking  down  the  middle  wall  of  separation  be- 
tween them,  that  He  may  bring  all  Churches  into  one  unity,  giving 
them  sameness  of  faith  and  the  communion  of  the  Holy  Ghost.  And 
that  she  may  cause  Him  to  hear  her,  she  show^s  Him  the  marks  of  her 
martyrdom,  and  the  wounds  which  she  has  through  so  many  ages  re- 
ceived on  account  of  her  Catholic  Orthodoxy  from  those  who  envy 
her,  who  trouble  her  tranquillity  and  her  peaceful  life  in  Jesus  Christ. 

For  these  causes :  Our  Humility  and  the  Holy  Synod  of  Most  Holy 
Metropolitans,  our  brothers  and  coadjutors  in  the  Holy  Ghost,  having 
been  informed,  especially  by  your  letter,  of  the  divine  zeal  which  in- 
flames you  for  the  desired  union  of  the  Churches,  are  filled  with 
spiritual  joy ;  we  crown  your  holy  work  with  the  most  just  praises;  we 
pour  forth  for  you  the  most  ardent  prayers,  and  we  bestow  on  you 
and  on  your  fellow-laborers,  our  fullest  benediction,  Patriarchal  and 
Synodal.  And  as  we  have  seen  with  joy,  in  the  letter  of  Your  Piety, 
one  Western  and  one  Eastern  priest  united  in  the  same  love  for  the 
truth  joining  their  names  as  brethren,  so  may  we,  one  day,  by  the 
grace  of  that  God  whose  judgment  and  mercies  are  infinite,  behold  the 
sister  Churches  of  East  and  West  embracing  each  other  with  sincerity 
and  truth  in  the  unity  of  the  Spirit,  in  the  bond  of  peace,  to  the  end 
that  we  may  be  one  body,  and  only  one,  in  Jesus  Christ,  to  the  glory 
of  the  Father,  the  Son,  and  the  Holy  Ghost,  the  most  Holy  and  Undi- 
vided Trinity. 


His  grace  and  benediction  be  with  you. 

Indictum  the  5th,  August  23d,  1862. 
Joachim,  Archbishop  of  Constantinople,  who  blesseth  you  in  Jesus 

Christ. 
Paisius,  Metropolitan  of  Cesarea,  who  blesseth  you  in  Jesus  Christ. 
Paisius,  of  Ephesus,  who  blesseth  you  in  Jesus  Christ. 
Methodius,  Vicar-General  of  Carpathos,  who  blesseth  you  in  Jesus 

Christ. 
Stephen,  Metropolitan  of  Laressa,  who  blesseth  you  in  Jesus  Christ. 
Sophronines,  of  Arta,  who  blesseth  you  in  Jesus  Christ. 
Chrysanthus,  of  Smyrna,  who  blesseth  you  in  Jesus  Christ. 
Meletius,  of  Mitylene,  who  blesseth  you  in  Jesus  Christ. 
DoROTHEUS,  of  Demetrias,  who  blesseth  you  in  Jesus  Christ. 
DiONYsius,  of  Melenia,  who  blesseth  you  in  Jesus  Christ. 
Melesius,  of  Rhascoprescene,  who  blesseth  you  in  Jesus  Christ. 
Anthemus,  of  Belgrade,  who  blesseth  you  in  Jesus  Christ. 
Agapeus,  of  Grebenna,  who  blesseth  you  in  Jesus  Christ. 


Most  learned  Archpriest  Joseph,  and  Abbe  Guettee,  children  dearly 
beloved  of  our  Humility,  in  the  Lord. 

The  grace  of  God  and  our  Saviour  Jesus  Christ  be  with  you ! 

"We  have  experienced  great  delight,  and  regard  ourselves  as  highly  fa- 
vored in  the  reception  of  your  filial  letter.  In  reading  it  we  are  deeply 
impressed  with  the  sacredness  of  the  object  which  your  paper  has  in  view 
— an  object  beneficial  to  all  nations — and  with  the  zeal  with  which  you 
are  laboring  for  its  accomplishment.  We  hasten  to  express  our  appro- 
bation of  your  labors,  from  which  we  have  experienced  a  pleasure  like 
to  that  aff'orded  us  by  a  great  Festival. 

Strive  then  earnestly  that,  having  reached  the  goal,  you  may  receive 
your  reward.  Our  blessing  will  accompany  you  in  your  laudable  ef- 
forts, so  zealous,  and  at  the  same  time  so  pleasing  to  God.  We  blessed 
with  both  our  hands,  and  we  do  bless  with  all  our  heart,  these  efforts, 
and  your  labors  for  the  union  of  all  the  Churches.  We  also  pray  God 
the  Father  to  hasten  this  true  union  which  is  so  much  desired  by  all 
Christians.  From  the  time  we  became  acquainted  with  your  under- 
taking, we  have  not  ceased  to  pray  God  that  your  eff'orts  may  be 
crowned  with  success,  and  to  beseech  Jesus  Christ  to  make  his  will 
perfectly  known  to  you,  and  to  imbue  you  wdth  wisdom  and  prudence. 

May  our  Heavenly  Father  grant  you  His  Holy  and  Life-giving 
Spirit,  to  illumine,  to  strengthen,  to  lead  you  always  in  the  right  way, 
and  to  put  into  your  mouth  arguments  strong  and  unanswerable,  that 
you  may  contend  zealously  and  courageously  for  the  Church  of  Christ, 
and  preach  the  doctrines  of  God.  Thus  the  Name  of  our  Lord  Jesus 
Christ  will  be  glorified  in  you,  and  you  will  be  glorified  in  Him,  by 
the  grace  of  our  God  and  Lord  Jesus  Christ. 

James, 

Patriarch  of  Alexandria. 
Alexandria,  April  IBth,  1863. 


To  the  Bishops^  Clergy  and  Laity  in  the  United  States  of 

America : 

The  response  of  the  Convocation  of  the  Province  of  Canter- 
bury to  the  action  of  our  late  General  Convention  in  appointing 
the  Kusso-Greek  Committee,  and  the  interest  which  this  move- 
ment is  awakening  in  the  Oriental  Church,  admonish  the  Com- 
mittee that  their  duties  are  likely  to  prove  no  less  laborious 
than  they  are  important.    So  much  has  already  come  to  hand 
which  the  Committee  think  will  interest  and  gladden  the  whole 
Church,  that  it  was  resolved,  at  a  recent  meeting,  to  issue  a 
series  of  Occasional  Papers,  provided  the  funds  shall  be  con- 
tributed to  meet  the  necessary  expense.    The  Secretary  was 
requested  to  assume  the  duties  of  editor,  and,  as  the  first  num- 
ber of  the  series,  he  has  prepared  what  may  be  called  a  Docu- 
mentary Narrative  of  the  movement  from  its  inception  at  our 
late  General  Convention  until  the  present  time.     A  copy  of 
this  number  will  be  mailed  to  every  Bishop  and  Clergyman 
of  the  United  States,  and  to  every  Lay  Deputy  of  the  late 
General  Convention.    Hereafter,  should  the  contributions  to  the 
publishing  fund  warrant  it,  a  copy  will  be  sent  to  the  Bishops, 
Clergy  and  Lay  Contributors.    If  the  funds  shall  not  be  sufii- 
cient  for  this,  but  enough  for  something  less,  copies  will  be 
sent  to  the  Bishops  and   Contributors  only,  whether  Clerical 
or  Lay,  as  the  size  of  the  edition  very  materially  afiects  its 
cost.    The  single  item  of  paper  in  the  present  issue  is  more 
than  half  of  the  entire  expense. 

There  is  now  read}^  for  publication  the  correspondence  be- 
tween the  English  Kon-Jurors  and  the  Eussian  Ecclesiastical 
authorities,  upon  this  same  subject,  a  hundred  and  fifty  years 
ago.  It  has  never  been  published  as  a  whole,  and  can  be  had 
in  no  one  volume.     Other  papers  are  likewise  in  course  of  pre- 


32 

paration.  Indeed,  all  the  members  of  the  Committee  are 
earnestly  engaged  on  one  or  other  matter  of  general  interest 
to  the  Church,  and  of  fundamental  importance  to  the  intelli- 
gent and  conservative  progress  of  this  movement. 

The  results  of  laborious  research  and  patient  investigation 
bearing  upon  this  interesting  and  momentous  subject,  will  no 
doubt,  if  published,  be  acceptable  to  the  Church.  Yet  the 
Committee  must  be  guided  by  the  indications  of  the  Church's 
desire  in  this  matter,  as  practically  expressed  in  the  contribu- 
tions offered. 

All  remittances  should  be  directed  to  the  Secretary  of  Com- 
mittee, care  of  E.  M.  Duncan,  762  Broadway,  and  will  be  duly 
acknowledged  as  soon  as  received. 

By  order  of  the  Committee. 

"W.  H.  De  Lancet, 

Chairman, 
J.  Feeeman  Yotjng, 

Secretary. 

St.  John's  Chapel  (Trinity  Parish), 

NexD-York^  November  2d,  1863. 


No.  II. 

COEEESPONDENCE  OF  THE  JSTON-JUEOES  AND 

THE  EUSSIANS. 

The  interest  awakened  on  the  subject  of  intercommunion 
with  the  Orthodox  Eastern  Church  by  the  recent  action  of  the 
Convocation  of  Canterbury  touching  this  matter,  has  led  to  in- 
quiries respecting  the  precise  nature  and  extent  of  a  previous 
movement  in  this  direction  on  the  part  of  certain  English 
Bishops,  and  the  spirit  in  which  it  was  met,  especially  by  the 
authorities  of  the  Eussian  Church  and  Empire. 

It  has  been  suggested  that,  as  many  who  are  interested  in 
this  movement  are  not  within  reach  of  the  sources  of  informa- 
tion, the  publication  of  that  part  of  the  correspondence  which 
was  had  with  the  Church  of  Eussia  might  serve  a  useful  pur- 
pose. 

The  circumstances  under  which  this  arose  were  as  follows : 
In  the  year  1712,  Arsenius,  Archbishop  of  Thebais,  was  sent 
by  Samuel,  Patriarch  of  Alexandria,  from  Grand  Cairo,  in 
Egypt,  "  to  represent  to  Protestant  Princes  and  States  in 
Europe,  the  truly  deplorable  circumstances  of  the  Greek 
Church  under  the  severe  tyranny  and  oppression  of  the  Turks, 
and  to  solicit  a  sum  of  money,  particularly  for  the  Patriarchal 
See  of  Alexandria,"  *  etc.  While  the  Archbishop  was  in  Lon- 
don, on  this  errand,  in  1716,  "  the  Bishops  called  ITon- Jurors  "" 
(to  quote  the  language  of  Bishop  Brett,  one  of  their  number), 
"  meeting  about  some  affairs  relating  to  their  little  church, 
Mr.  Campbell  took  occasion  to  speak  of  the  Archbishop  of 
Thebais,  then  in  London,  and  proposed  that  we  should  endeavor 
a  union  with  the  Greek  Church,  and  drew  up  some  propositions 
thereto,  addressed  to  the  Archbishop,  with  whom,  he  intimated, 
he  had  already  had  some  discourse  on  that  subject. "f    Mr.. 

*  Lathbury,  p.  359.  f  Id.,  p.  810. 


Collier,  Mr.  Campbell  and  Mr,  Spinckes  joined  in  it,  and 
drew  np  proposals,  wliicli  Mr.  Spinckes  (as  Mr.  Campbell  in- 
formed me)  put  into  Greek,  and  tliey  went  together  and  de- 
livered them  to  the  Archbishop  of  Thebais,  who  carried  them 
to  Muscovy,  and  engaged  the  Czar  in  the  affair,  and  they  were 
encouraged  to  write  to  his  Majesty  on  that  occasion,  who 
heartily  espoused  the  matter,  and  sent  the  proposals  by  James, 
Proto  Syncellus,  to  the  Patriarch  of  Alexandria,  to  be  com- 
municated to  the  four  Eastern  Patriarchs.  Before  the  return 
of  the  Patriarchs'  answer  to  the  proposals,  a  breach  of  com- 
munion happened  among  the  Non-Jurors  here,  Mr.  Hawes, 
Mr.  Spinckes,  and  Mr.  Gandy  on  the  one  side,  and  Mr.  Col- 
lier, Mr.  Campbell,  Mr.  Gadderer,  and  myself  on  the  other. 
So  that  when  the  Patriarchs'  answer  came  to  London,  in  1722, 
Mr.  Spinckes  refused  to  be  any  further  concerned  in  the  affair, 
and  Mr.  Gadderer  and  I  joined  in  it.  After  Mr.  Gadderer 
went  to  Scotland,  Mr.  Griffin,  being  consulted,  joined  with  us. 
The  rest  of  the  story  relating  to  this  matter  may  be  gathered 
from  the  letters  and  the  subscriptions  to  them.  Mr.  Collier 
subscribes  Jeremias  ;  Mr.  Campbell,  Archibaldus ;  Mr.  Gad- 
derer, Jacobus  ;  and  I,  Thomas."  * 

Sic  Sub.  Thomas  Bketp. 
March  BOth,  1728. 

The  whole  correspondence  has  never  been  published,  and 
could  not  therefore  be  given  in  this  paper,  were  it  ever  so  de- 
sirable ;  besides,  it  would  make  a  volume  of  nearly  one  hun- 
dred octavo  pages.  The  letters  of  the  English  Bishops  are 
given  in  full  by  Latlibury,  in  his  History  of  the  ISTon- Jurors 
(pp.  309-361),  as  documentary  proofs  of  their  Doctrinal  status; 
but  of  the  other  side  of  the  Correspondence  he  does  not  even 
give  a  synopsis.  The  replies  of  the  Kussians  to  the  Letters 
which  were  addressed  to  them  are  to  be  found  in  Blackmore's 
Doctrine  of  the  Eussian  Church  (pp.  xxvi-xxviii  of  the  Intro- 
duction), and  in  the  notes  to  Mouravieff's  History  of  the  Rus- 
sian Church  (pp.  407-4:10).  So  we  can  make  nearly  complete 
both  sides  of  this  part  of  the  Correspondence.     The  remainder 

»  Lathbury,  p.  811. 


is  neither  important  nor  of  particular  interest  to  lis.  The 
terms  proposed  by  the  ISTon- Jurors  would  be  no  practical  basis 
of  negotiation  for  intercommunion  with  us ;  while  the  Greek 
Church  of  the  Levant,  to  which  through  Eussia  the  overtures 
were  made,  is  farther  removed  from  us  than  is  the  Church  of 
Russia,  because  of  the  strong  Latin  influences  to  which  it  has 
been  for  centuries  subjected.  Besides,  the  Hesolutions  of  our 
Convention  mention  the  Church  of  Russia  only,  which  is  by 
far  the  most  educated  and  influential  of  all  the  Churches  of  the 
East,  and  is  the  Church  with  which  an  understanding  of  some 
sort,  on  the  part  of  both  the  English  and  American  Churches, 
is  speedily  becoming  an  unavoidable  necessity,  from  our  rap- 
idly increasing  intercourse  with  Russia  on  the  shores  of  the 
Pacific  Ocean. 

This  important  and  practical  aspect  of  the  case  leads  every 
one  to  ask  with  interest, — How  will  the  Russian  authorities  be 
likely  to  meet  the  advances  now  being  made  in  America  and 
England  ? 

If  letters  wi'itten  a  century  and  a  half  ago  may  be  taken 
as  an  index  of  the  mind  of  that  great  Church  (and  surely  she 
cannot  have  retrograded),  the  well-wishers  of  this  movement 
have  everything  to  hope  for.  And  to  appreciate  justly  the 
Christian  magnanimity  of  the  authorities  of  that  body,  it  must 
be  remembered  to  whom,  and  under  what  circumstances,  these 
letters  were  written.  Llad  a  ISTational  Synod,  such  as  our 
General  Convention,  or  the  Convocation  of  a  powerful  Prov- 
ince like  Canterbury  or  York,  addressed  the  Holy  Synod,  a 
deferential  as  well  as  courteous  reply  would  be  naturally  ex- 
pected. But  when  two  or  three  N"on- Juring  Bishops,  without 
sees  or  official  rank  of  any  kind,  joined  by  one  or  two  Scotch 
Bishops  of  still  less  consideration,  address  such  a  monarch  as 
Peter  the  Great,  and  so  august  a  body  as  the  Holy  Governing 
Synod  of  the  Church  of  all  the  Russias,  and  on  such  a  matter, 
too,  as  the  restoration  of  Intercommunion,  which  had  been  lost 
by  the  convulsions  of  centuries,  such  a  reply  as  the  Holy 
Synod  was  pleased  to  make  is  particularly  gratifying.  Eor, 
not  only  does  it  exhibit  a  humility  and  charity  worthy  of 
Apostolic  times,  but  it  shows  a  desire  quite  as  strong,  on  their 
part,  with  all  their  greatness  and  power,  as  on  the  part  of  the 


JN'on- Jurors,  with  all  their  poverty  and  feebleness,  for  the  heal- 
ing of  the  great  breach  of  Catholic  fellowship,  which  has  been 
for  ages  the  standing  disgrace  of  Christendom.  But  to  the 
Letters. 

Accompanying  the  proposals  to  be  forwarded  to  the  East- 
ern Patriarchs,  under  the  patronage  of  the  Russian  authori- 
ties, was  the  following  communication  to  the  Czar,  Peter  the 
Great : — 

Sir  : — The  Archimandrite  who  attended  the  Arclibishop  of  The- 
bais  at  London,  acquaints  us,  that  your  Majesty  is  pleased  to  encourage 
the  proposal  of  union  between  the  Greek  and  Britannic  Churches,  and 
that  your  Majesty  has  graciously  offered  to  send  the  Articles  to  the 
four  Eastern  Patriarchs.  This  welcome  information  has  made  it  our 
duty  to  return  your  Majesty  our  most  humble  thanks  for  the  honor  of 
your  countenance.  And  since  God  hath  put  it  into  the  heart  of  so 
great  a  Prince,  to  assist  in  closing  the  breach  of  the  Catholic  Church, 
and  restoring  the  harmony  designed  by  the  Christian  Institution,  we 
hope  the  undertaking  will  prosper  in  your  Majesty's  hand. 

Some  late  practices  with  respect  to  Church  and  State  have  reduced 
our  Communion  to  a  few ;  but  your  Majesty  knows  truth  and  right  do 
not  depend  on  numbers.  That  God  may  reward  your  Majesty's  pious 
endeavors,  and  long  continue  you  glorious  and  happy  to  yourself  and 
subjects,  is  the  unfeigned  prayer  of  us,  who  are,  with  the  most  profound 
regard,  Your  Majesty's  most  obedient  servants.* 

Jeremias,  Primus  Angliae  Episcopus. 

Aechibaldus,  Scoto-Britanniae  Episcopus. 

Jacobus,  Scoto-Britanniae  Episcopus. 

Thomas,  Angliae  Episcopus. 
Oct.  Sth,  1717. 

In  August,  1721,  after  a  lapse  of  nearly  four  years,  the 
answers  of  the  Patriarchs,  together  with  a  letter  from  the 
Archbishop  of  Thebais,  was  brought  to  England  by  the  same 
messenger,  James,  the  Patriarchal  Proto-Syncellus,  who  had 
carried  the  question  to  the  Patriarchs.  These  have  never  been 
published,  though  an  abstract  of  the  Answer  of  the  Patriarchs 
is  given  by  Lathbury.  A  Eejoinder  was  proposed,  "  and  de- 
livered to  some  Greeks  in  London,  to  be  by  them  transmitted 

*  Lathbury,  p.  318. 


to  the  four  Eastern  Patriarchs,  May  29th,  1722,"*  accompanied 
by  a  letter  to  the  Metropolitan,  Arsenins,  which  is  not  here 
given,  because  it  is  of  no  special  importance  or  interest. 

A  copy  of  this  document  was  sent  to  the  Holy  Governing 
Synod  at  St.  Petersburg,  with  the  following  letter : — 

To  the  RigJit  Honorable  Council  for  Ecclesiastical  Affairs,  at  Sis  Impe- 
rial Majesty^s  Palace^  in  Petersburg : — 

We,  the  underwritten  Bishops  of  the  Catholic  Kemainder  in  Britain, 
have  thought  ourselves  ohliged  in  point  of  regard  to  this  Right  Honor- 
able Board,  to  acquaint  your  Lordships  that,  by  the  hands  of  the  Rev. 
Gennadius  Archimandrita  and  the  Rev.  Jacobus  Proto-Syncellus,  we 
have  lately  received  an  answer  from  the  four  Patriarchs  to  some  pro- 
posals of  ours,  in  order  to  a  coalition,  to  which  answers  we  have  now 
returned  a  reply,  with  a  transcript  of  it  to  your  Lordships,  humbly 
desiring  your  Lordships  would  give  the  Greek  copy  the  conveyance  to 
the  most  reverend  Patriarchs.  And  the  design  of  this  projected  union, 
being  apparently  undertaken  upon  true  Christian  motives,  without  any 
interested  views  on  either  side,  we  hope  your  Lordships'  countenance 
and  recommendation  will  second  our  endeavors.  And  being  sensible 
that  some  difficulties  with  respect  to  authority  and  expense  may  prob- 
ably arise,  which  neither  party  are  in  a  condition  to  remove,  we  must 
humbly  beg  His  Imperial  Majesty  will  please  to  condescend  so  far  as 
to  lend  his  favor  and  assistance.  And  thus  having  the  honor  of  en- 
couragement and  protection  from  so  glorious  a  monarch,  the  affair,  by 
the  blessing  of  God,  may  be  conducted  to  a  happy  conclusion.  And 
we  entreat  this  Right  Honorable  Board  would  please  to  believe  we 
have  nothing  more  at  heart  than  that  the  issue  may  prove  successful, 
and  answer  the  overtures  made  by  us,  who  are  with  the  greatest  regard, 
/  Your  Lordships'  most  obedient  servants.! 

Jeremias,  Primus  Angliae  Episcopus. 
Archibaldus,  Scoto-Britanniae  Episcopus. 
Jacobus,  Scoto-Britanniae  Episcopus. 
Thomas,  Angliae  Episcopus. 

To  the  Grand  Chancellor,  Le  Compte  De  Galofskin,  a  letter 
was  likewise  addressed,  as  follows : — 

Most  Noble  Lord  : — These  are  to  return  your  Lordship  our  hum- 
ble thanks  for  the  trouble  you  have  been  pleased  to  give  yourself,  in 

*  Lathbury,  p.  342.  f  Id.,  p.  344. 


promotiDg  the  union  between  the  Orthodox  Oriental  Church  and  the 
Catholic  Remainder  in  Great  Britain.  And  as  an  affair  of  this  nature 
stands  in  need  of  inclination  and  encouragement  from  those  at  the  head 
both  of  Church  and  State;  so  we  hope  your  Lordship's  countenance 
and  assistance  will  prove  considerably  instrumental  for  the  success  of 
so  great  an  undertaking.  We  therefore  humbly  entreat  your  Lordship 
would  please  to  continue  your  favor  and  protection,  without  which  we  are 
afraid  the  business  must  languish  and  miscarry.  My  Lord,  as  to  the 
Archimandrite,  we  are  entirely  satisfied  with  his  conduct  and  good  in- 
tentions, and  hope  he  will  still  reside  with  us,  for  the  carrying  on  of 
what  he  has  hitherto  so  worthily  engaged  in.* 

Jeremias,  Primus  Anglise  Episcopus. 

Archibaldus,  Scoto-Britanniae  Episcopus. 

Jacobus,  Scoto-Britanniae  Episcopus. 

Several  letters  were  next  exchanged  between  Arsenius,  the 
Proto-Syncellus,  and  the  British  Bishops.  In  one  of  them, 
dated  at  Moscow,  August  25th,  1723,  Arsenius  stated  that  the 
Emperor  entered  most  warmly  into  the  subject,  and,  at  the 
wish  of  the  Emperor,  he  requests  that  two  of  their  number 
might  be  sent  to  Russia,  for  the  purpose  of  mutual  and  friendly 
conferences. 

In  the  meantime,  the  Rejoinder  of  the  Greeks  to  the  reply 
of  the  British  Bishops,  dated  at  Constantinople,  September, 
1723,  had  reached  St.  Petersburg,  to  be  forwarded  thence  to 
England,  accompanied  by  a  Circular  Letter  to  the  Holy  Sy- 
nod from  the  (Ecumenical  Patriarchs  of  Constantinople,  An- 
tioch,  and  Jerusalem,  entreating  them  to  "remain  steadfast 
in  the  pious  doctrines  of  Orthodoxy,"  etc.,  evidently  apprehen- 
sive that  the  Russians  might  be  too  favorably  disposed  to  the 
British.  Nor  was  this  without  reason.  In  their  own  reply  to 
the  British,  which  was  intended  to  be  final  (it  was  certainly 
summary),  they  say  that  the  doctrines  have  been  decided  upon 
and  "  that  it  is  neither  lawful  to  add  anything  to  them 
nor  take  anything  from  them :  and  tkat  those  who  are  dis- 
posed to  agree  with  us  in  the  Divine  doctrines  of  the  Orthodox 
Faith  must  necessarily  follow  and  submit  to  what  has  been  de- 
fined and  determined,  by  ancient  Fathers  and  the  Holy  CEcu- 

*  Lathbury,  p.  845. 


menical  Synods,  from  the  time  of  the  Apostles  and  their  Holy 
Successors,  the  Fathers  of  our  Church,  to  this  time.  We  say 
they  must  submit  to  them  with  sincerity  and  obedience,  and 
without  any  scruple  or  dispute.  And  this  is  a  sufficient  answer 
to  what  you  have  written."  With  this  letter  they  forwarded 
"  An  Exposition  of  the  Orthodox  Faith"  of  the  Eastern  Church, 
agreed  upon  in  a  Synod  called  the  Synod  of  Jerusalem,  1672, 
and  printed  in  1675.  With  respect  to  "  custom  and  Ecclesias- 
tical Order,  and  for  the  form  and  discipline  of  administering 
the  Sacraments,  they  will  be  easily  settled,"  they  say,  "  when 
once  an  union  is  effected.  For  it  is  evident  from  ecclesiastical 
history,  that  there  have  been  and  now  are  different  customs 
and  regulations  in  different  places  and  Churches,  and  that  the 
unity  of  faith  and  doctrine  is  j)reserved  the  same." 

The  absolute  and  unquestioning  submission  of  the  British 
to  all  Dogmas  and  Definitions  of  the  Eastern  Church,  is  what 
the  ultimatum  above  given  means.  Yery  different  was  the 
spirit  of  the  Holy  Synod  of  Kussia,  as  the  following  letters, 
with  which  they  accompanied  the  ultimatum  of  the  Greek 
Patriarchs,  will  show :  — 

"The  most  Holy  Governing  Synod  of  the  Russian  Church  to  the  Most 
Reverend  the  Bishops  of  the  remnant  of  the  Catholic  Church  in 
G-reat  Britain,  our  Brethren  most  Beloved  in  the  Lord,  wishing 
health : — 

Your  letters  written  to  us  the  thirteenth  of  May  in  the  last  year 
we  have  received ;  from  which  more  than  ever,  being  assured  that  you 
have  at  heart  above  all  things,  and  seek  and  desire  peace  and  concord 
with  the  Eastern  Church,  we  have  conceived  great  joy  in  the  Spirit : 
and  we  give  glory  to  Christ  our  Saviour,  Who  is  our  Peace,  for  that 
He  by  moving  you  to  these  endeavors  has  confirmed  our  faith  in  His 
promise  :  for  in  truth,  this  your  desire  of  concord  is  a  proof  that  He  is 
ever  graciously  present  according  to  His  promise  with  His  Church. 
We  also  give  you  great  thanks  that  you  have  not  thought  it  unworthy 
of  you  to  express  your  good  will  towards  our  Synod  in  terms  of  the 
greatest  veneration,  and  have  esteemed  it  worth  your  while  to  write  to 
us  of  these  matters.  Your  answers,  which  you  have  returned  to  the 
writings  of  the  most  Holy  Patriarchs  in  the  Greek  tongue,  we  have  sent 
to  those  Prelates ;  the  other  copy  in  Latin  we  have  kept  here,  and 
have  under   our  consideration.     And  as  we  make  no  doubt  that  these 


8 

desires  of  yours  spring  from  no  earthly  root,  but  are  of  an  heavenly 
seed  from  above,  we  faithfully  promise  our  best  assistance  to  further 
this  your  so  holy  a  negotiation ;  nay,  rather  our  own ;  for  it  is  ours 
also.  And  now,  to  come  to  the  point,  we  have  acquainted  his  impe- 
rial majesty,  our  Most  gracious  Lord,  with  your  proceedings,  as  you 
desired  we  should,  and  as  we  also  thought  it  our  duty  to  do.  Our 
most  Potent  Lord  received  the  information  most  favorably.  *  *  * 
What  his  opinion  is  concerning  this  affair,  we  will  with  all  plainness 
tell  you.  He  thinks  it  fit  that  you  should  send  two  persons  from 
among  yourselves  to  have  a  friendly  conference  in  the  Name  and  Spirit 
of  Christ,  with  two  that  shall  be  chosen  out  of  our  brethren.  Hereby 
the  opinions,  arguments,  and  persuasions  of  each  party  may  be  more 
sincerely  produced,  and  more  closely  understood ;  and  it  may  be  more 
easily  known  what  may  he  yielded  and  given  up  by  one  to  the  other ; 
what,  on  the  other  hand,  may  and  ought  for  conscience  sake  to  be  ab- 
solutely denied.  In  the  meantime,  no  prejudice  will  befall  either  your 
Communion  or  ours  from  such  a  private  conference;  nor  the  hope 
of  future  union  be  lost  or  compromised.  This  is  the  opinion  of  our 
Monarch,  concerning  the  most  holy  negotiation  : — and  it  seems  to  us 
the  best  that  can  be  given.  We  now  desire  that,  as  soon  as  may  be, 
you  will  let  us  know  how  you  regard  it.  In  the  meantime,  let  it 
be  our  business,  on  both  sides,  earnestly  to  entreat  God  to  be  mer- 
ciful unto  us  all,  and  to  prosper  our  undertaking.  Farewell,  most 
beloved  brethren. 

Your  Brethren  most  bounden  to  your  Charity  in  Christ,  etc.* 

Theodosius,  Archbishop  of  Novgorod. 

Theophanes,  Archbishop  of  Pleskoff. 

Leonidas,  Archbishop  of  Krutizk. 

G-ABRiEL,  Archimandrite  of  the  Monastery  of  S.  Sergius. 

Theophilaitus,  Archimandrite  of  the  Monastery  of  Tchudo. 

HiEROTHEUs,  Archimandrite. 

Petrus,  Archimandrite. 

Athanasius,  Hegumen. 

Anastasius,  Hegumen.f 

MbscoWj  1723,  the  month  of  Fehrttary. 

*  Blackmore's  Doctrine  of  Russian  Church.    Introduction,  p.  xxvi. 

f  These  signatures  were  obtained  from  the  original  manuscript  in  the  archives 
of  the  Holy  Synod  at  St.  Petersburg,  by  the  Editor,  in  April,  1864,  the  examination 
of  which  was  accorded  to  him,  through  the  courtesy  of  His  Excellency  Prince  Ser- 
gius Ourousoff,  then  Vice-Procurator  of  the  Holy  Governing  Synod. — Editor. 


"  The  Most  Holy  Governing  Synod  of  the  Church  throughout  all  the 
Russias,  to  the  most  Reverend  the  Bishops  of  the  remnant  of  the 
Catholic  Church  in  Great  Britain,  our  Brethren  most  beloved  in 
the  Lord,  wishing  health : — 

A  year  is  now  past  since  we  delivered  Letters  (the  Letter  just 
given)  to  the  Reverend  Father,  the  Proto-Syncellus,  to  be  carried  to 
you ;  but  certain  impediments  have  delayed  his  journey  to  England  even 
to  the  present  time. 

We  acquainted  you,  by  those  Letters,  how  well  pleased  the  most 
Potent  Emperor  of  all  the  Russias,  our  Gracious  Sovereign,  was  to  be 
further  assured  of  your  pious  desire  for  the  peace  of  the  Churches,  and 
what  advice  he  gave  concerning  the  best  method  to  bring  this  holy 
endeavor  to  good  effect.  And  now,  inasmuch  as  he  still  continues  in 
the  same  mind,  we  send  the  very  same  Letters  together  with  these  pres- 
ent ;  and  we  request  you  to  pardon  this  delay,  rather  for  the  sake  of 
your  own  goodness,  than  for  any  other  excuse  that  might  be  made. 
We  also  send  you  a  writing  of  the  Greek  Prelates  (viz :  a  copy  of  the 
XVIII.  Articles  of  the  Synod  of  Bethlehem,  with  a  Letter  declining  fur- 
ther conferences)  which  we  have  received  from  Constantinople  during 
the  interval,  while  the  Father  Proto-Syncellus  was  preparing  for  his 
journey,  being  desired  by  a  Letter  from  them  to  transmit  it  to  you. 
In  the  meantime,  we  desire  your  charity  to  know  that  if,  in  accordance 
with  the  advice  of  our  Sovereign,  you  will  send  two  of  your  Brethren 
to  a  conference,  which  we  again  entreat  you  to  do,  we  may  hope  to 
bring  our  wishes  to  a  more  easy  conclusion  :  which  that  at  length  He , 
even  the  Lawgiver  of  love,  the  God  of  peace,  the  Father  of  mercies, 
may  prosper  is  our  hearty  desire  and  prayer.  Farewell,  most  beloved 
brethren. 

The  most  fervent  Brethren  of  your  Charity,  etc.* 

Theodosius,  Archbishop  of  Novgorod. 

Theophanes,  Archbishop  of  Pleskoff. 

Leonidas,  Archbishop  of  Krutizk. 

Gabriel,  Archimandrite  of  the  Monastery  of  S.  Sergius. 

Theophilaitus,  Archimandrite  of  the  Monastery  of  Tchudo. 

Hierotheus,  Archimandrite. 

Petrus,  Archimandrite. 

Athanasius,  Hegumen. 

Anastasius,  Hegumen. 

After  receiving  the  second  communication  from  the  Greek 
*  Blackmore*s  Doctrine  of  Russian  Church.    Introduction,  p.  xxvi. 


10 

Patriarchs,  and  the  foregoing  letters  from  the  Holy  Synod,  the 
British  Bishops  wrote  to  Arsenius,  thanking  him  for  still  re- 
maining in  Russia  and  devoting  himself  to  his  object,  ad- 
dressing to  the  Holy  Synod  at  the  same  time  the  following : — 

My  Lords: — 'Twaswith  no  small  satisfaction  we  received  your 
Lordships'  Letters.  The  honor  of  your  correspondence,  and  the  indi- 
cation of  your  zeal  for  a  coalition,  are  strong  motives  for  an  acknowl- 
edgement, and  make  the  prospect  look  not  unpromising.  And  since  an 
union  is  thus  earnestly  desired  on  both  sides,  we  hope  the  means  of  ef- 
fecting it  may  not  prove  impracticable.  To  close  the  breaches  made  in 
the  Catholic  Church  is  a  glorious  undertaking,  and  which  nothing  but 
the  parting  with  essential  truths  ought  to  prevent.  And  though  there 
may  be  a  distance  remaining  in  some  few  branches  of  belief,  a  charitable 
latitude  may  be  left  open  for  the  repose  of  conscience  and  receiving  a 
harmony  in  worship.  And  thus  we  may  join  in  all  the  offices  of  Commu- 
nion and  walk  in  the  House  of  God  as  friends. 

As  to  his  Imperial  Majesty,  none  can  be  more  sensible  of  his  conde- 
scending goodness  and  princely  generosity  than  ourselves,  and  for  which 
we  entreat  our  most  humble  thanks  may  be  returned. 

'Tis  not  without  regret,  that  we  cannot  send  two  of  our  Clergy  to 
wait  on  your  Lordships  this  Summer,  pursuant  to  what  we  promised  the 
Rev.  Archimandrite  and  Proto-Syncellus,  but  accidents  unforeseen  will 
sometimes  happen,  and  which  we  hope  you  will  please  to  excuse.  The 
case  is  this :  one  of  the  gentlemen  came  but  lately  to  town,  and  could 
not  possibly  put  his  private  concerns  in  any  tolerable  order  till  the  sea- 
son for  his  voyage  would  be  past.  But  as  soon  as  the  next  Spring  pre- 
sents fair,  they  will  certainly,  God  willing,  attend  your  Lordships, 
with  our  friend  Mr.  Cassano.  "We  own  ourselves  much  obliged  to  the 
Proto-Syncellus  for  the  great  fatigue  and  hazard  he  has  undergone  in 
the  affair:  and  are  sorry  our  circumstances  would  not  give  us 
leave  to  show  the  marks  of  our  regard  with  better  significancy.  And 
the  same  we  likewise  add  with  reference  to  the  Archimandrite  and  his 
nephew.  This  latter  at  his  coming  will  more  particularly  acquaint 
you  with  some  disadvantages  we  lie  under,  and  give  further  assurances 
how  much  we  are,  my  Lords, 

Your  Lordships  most  humble  and  obedient  servants, 

Archib ALDUS,  Scoto-Britanniae  Episcopus. 

Jeremias,  Primus  Angliae  Episcopus. 

Thomas,  Angliae  Episcopus. 

Johannes,  AngHae  Episcopus.* 

*  Lathbury,  p.  S52. 


11 

■  ^:  The  following  was  at  the  same  time  addressed  to  the  Chan- 
cellor, dated  July  13th,  1724  :-- 

My  Lord  : — The  lustre  and  interest  of  your  station  in  the  Emperor 
of  Great  Russia's  Court,  makes  us  repeat  our  address,  and  humhly 
solicit  your  Lordship's  recommendation  of  the  endeavor  for  a  coalition 
between  the  Great  Muscovite  and  Britannic  Churches.  To  this  we 
are  the  more  encouraged  by  your  Lordship's  disposition  to  promote 
that  Christian  design.  We  are  likewise  deeply  sensible  of  his  Imperial 
Majesty's  condescension  and  bounty,  and  for  the  liberty  his  Majesty 
is  pleased  to  give  us  for  debating  matters  with  some  of  the  Russian 
Clergy  and  concerting  measures  for  settling  the  union.  This  indulg- 
ing a  personal  conference  is  a  fresh  instance  of  his  Imperial  Majesty's 
goodness,  and  will  prevent  the  delay  of  corresponding  by  letters.* 

Archibaldus,  Scoto-Britanniae  Episcopus. 

Jeremias,  Primus  Angliae  Episcopus. 

Thomas,  Angliae  Episcopus. 

Johannes,  Angliae  Episcopus. 

Before  the  proposed  deputation  had  left  England,  the 
negotiations  were  arrested  by  the  death  of  the  Czar ;  on 
occasion  of  which  the  British  Bishops  addressed  to  the  Holy 
Synod  the  following  : — 

My  Lords  : — "We  are  sensibly  affected  with  the  melancholy  ac- 
count of  the  great  Emperor  of  Russia's  death,  and  heartily  condole 
with  your  Lordships  upon  this  unhappy  occasion,  though  we  hope  the 
loss  may  be  made  up  by  the  accession  of  her  Imperial  Majesty  to  his 
throne.  This  misfortune  has  put  a  stop  to  the  affair  between  us  till 
we  receive  fresh  directions,  and  know  your  Lordships'  pleasure.  For 
which  purpose  we  have  desired  our  worthy  friend  Mr.  Cassano  to  wait 
upon  your  Lordships,  upon  whose  fidelity  and  care  we  entirely  rely. 
We  commend  your  Lordships  to  the  divine  protection,  and  shall  always 
remain,  etc.j 

Archibaldus,  Scoto-Britanniae  Episcopus. 

Jeremias,  Primus  Anglise  Episcopus. 

Thomas,  Angliae  Episcopus. 

Johannes,  Anglias  Episcopus. 
April  11th,  1725. 

*  Lathburv,  p.  354.  f  Id.  p.  355. 


12 

A  letter  of  similar  import  was  addressed  by  the  same 
parties  to  the  Chancellor,  and  another  to  Arsenius,  as  fol- 
lows : — 

My  Lord  : — 'Tis  with  great  concern  that  we  received  the  news  of 
the  Emperor  of  Kussia's  death,  which  has  put  a  stop  to  our  affair,  till 
we  have  fresh  directions  from  that  Court.  We  have  now  by  our  friend 
Mr.  Cassano  sent  a  letter  to  the  Holy  Synod,  and  another  to  the  Great 
Chancellor,  of  which  he  can  give  your  Lordship  a  full  account.  We 
desire  that  your  Lordship  would  he  pleased  to  inform  us  of  the  situa- 
tion of  affairs,  as  far  as  relates  to  the  religious  negotiations  between 
us,  and  shall  always  think  ourselves  happy  in  the  continuance  of  your 
friendship  and  favor.  We  commit  your  Lordship  to  the  Divine 
protection,  and  shall  always  remain,  etc.* 

[Signed  ly  three  of  the  four  Bishops.) 

On  the  16th  of  September,  1725,  the  High  Chancellor 
acknowledged  the  receipt  of  the  letters  of  condolence  from 
the  British  Bishops,  together  with  their  compliments  on  the 
new  accession  ;  and  with  respect  to  the  negotiation  continued 
thus:  **  As  to  the  affair  you  have  mentioned  of  an  union,  you 
may  assure  yourselves  Her  Imperial  Majesty  will  support  the 
same  in  such  sort  and  manner  as  His  late  Imperial  Majesty 
supported  it;  only  at  these  mournful  times  your  Lordships 
will  please  to  have  some  longer  patience,  till  the  first  opportu- 
nity I  can  have  to  represent  to  Her  Imperial  Majesty  of  all 
more  at  large,  and  then  I  do  assure  you,  I  will  not  fail  to  ac- 
quaint you  thereof,"f  etc.  I^o  further  correspondence  ensued, 
however,  and  here  the  matter  ended. 

At  the  close  of  his  account  of  the  foregoing  correspond- 
ence. Dr.  Brett  says  :  "  ISTot  only  the  death  of  the  Czar  put 
a  stop  to  the  much  desired  union  between  the  Greek  church 
and  British  !N"on-jurors ;  but  likewise  the  indiscretion  of 
the  Patriarch  of  Jerusalem  in  writing  to  Wake,  then  Arch- 
bishop of  Canterbury,  and  sending  copies  of  proposals  to 
him,  &c.,  quite  knocked  that  scheme  in  the  head.  Wake 
behaved  with  great  prudence  and  discretion  in  the  case,  not 
exposing  the  papers  nor  suffering  them  to  be  ridiculed."^ 

*  Lathbury,  p.  855.  f  Mouravieff,  Hist.  Rus.  Ch.,  p.  410. 

X  Lathbury,  p.  357. 


13 


Wake's  reply  to  the  proposals  of  Clirysanthns,  Brett  makes 
no  allusion  to.  It  has  been  recently  published,  and  for  the 
first  time,  in  "  Occasional  Papers  of  the  Eastern  Church  As- 
sociation, No.  Ill,"  from  Archbishop  "Wake's  manuscripts  in 
Christ  Church  Library,  Oxford.  It  is  here  republished,  not 
only  on  account  of  its  relation  to  the  subject  of  this  paper, 
but  likewise  as  showing  the  hearty  sympathy  of  the  then 
Metropolitan  of  England  for  the  Orthodox  Church  of  the 
East.     It  is  as  follows  : — 


Sanctissimo  Prsesuli 

Patriarclisa  Hierosolymitano; 

GuL,  pr.  d.  Arcps.  Cant.,  totiu3  Ang- 

liaa 

Primas  et  Metropolitanu, 

Serenissimo  Principi  ac  D""., 

Georgio,  Dei  Gr.  Magna?  Britannia), 

Francise,  et  Hybernia3  Kegi,  a 

Sanctioribus  et  Secretiori- 

bus  Consiliis.   S.  P.  B. 


Libros  quos  ad  me  mittere  digna- 
tu3  es,  Beatissime  Pater,  per  manua 
nuncii  fidelis  tuique  domestici,  Mar- 
ci  JSTomici,  recepi :  et  maximas  Pa- 
ternitati  tuaa  gratias  ago  pro  insigni 
ilia  benevolently  tua,  qua  me  liomi- 
nem  tibi  incognitum,  tantopere  a  te 
terra  mariqne  disjunctum,  cumulare 
benignc^  voluisti.  Nequeo  dicere. 
Pater  Reverendissime,  quantum  nobis 
consolationis  et  Isetitige  sit  in  priori- 
bus  duobus  voluminibus  tuis,  (qu89 
sola  Bibliothecarii  conficere  possint,) 
discernere  qua  cura,  quaque  constan- 
tia  vos  homines  sapientissimi  jura  ves- 
tra  contra  Papalis  tyrannidis  indefessa 
consilia  ac  conamina  tuemini;  quse 
non  contenta  ecclesiarum  Latinarum 
libertates  sub  pedibus  conculcasse, 
etiam  in  vos  vestrasque  ecclesias  au- 
tboritatem  sibi  vendicare  non  dubi- 
tat,  plurimosqne  passim  e  vestris  in 
suas  partes  seducere  perglt.     Huic 


To  the  Most  Holy  Prelate 

The  Patriarch  of  Jerusalem ; 

William,  by  Divine  Providence 

Archbishop  of  Canterbury, 

Primate  and  Metropolitan, 

of  all  England, 

Privy  Councillor  and  Councillor 

in  matters  spiritual, 

To  the  most  serene  Prince  and  Lord 

George,  by  the  grace  of  God,  King  of 

Great  Britain,  France  and  Ireland. 

I  have  received,  most  holy  Father, 
from  the  hands  of  your  faithful  mes- 
senger and  servant,  Marcus  Nomi- 
cus,  the  books  which  you  have  con- 
descended to  send  me;  and  I  most 
heartily  thank  your  Fatherliness  for 
the  distinguished  mark  of  kindness 
you  have  been  pleased  to  bestow  up- 
on one  who  is  personally  unknown 
to  you  and  separated  from  you  by  so 
great  a  space  of  land  and  sea.  It 
would  be  impossible  for  me  to  tell, 
most  Eeverend  Father,  how  much  of 
consolation  and  of  joy  it  is  to  us,  to 
perceive  in  your  first  two  most  ad- 
mirable volumes  with  how  great  care 
and  constancy,  and  with  what  con- 
summate wisdom  you  protect  your 
rights  against  the  unwearied  plot- 
tings  and  strivings  of  the  Papal  tyr- 
anny ;  which  not  content  to  have 
trampled  under  foot  the  liberties  of 
the  Latin  Churches,  does  not  hesitate 


14 


nefando  molimini,  tu,  Pater  consnl- 
tissime,  illustris  prasdecessoris  tui 
vestigia  secutus,  vigilias  tuas  strenu5 
opponis.  Utinara  ccoteri  Praasules 
vestri  tuum  exemplum  sequerentur. 
Deusque  aded  conatibus  vestris  bene- 
dicat  lit  juribus  atque  libertatibus 
vestris  integris  et  illa3sis  ad  ultimura 
sEeculorum  finem  ecclesia  vestra  fru- 
atur. 


Neque  hujus  rei  etiam  in  altero  illo 
tuo,  non  tarn  unius  sedis,  quam  totius 
ecclesiea  historiE©,  prseclaro  sane 
opere,  obliti  estis.  In  ilia  passim  de- 
teguntur  et  lectoris  ob  oculos  exhi- 
bentur  ecclesia)  Eomanee  errores: 
quantum  que  a  pur^  Evangelii  turn 
doctrina  tum  etiam  discipline  dices- 
serit,  ostenditur :  ut  vel  inde  moniti 
diacant  ecclesisa  vestrae  pastores  et 
sibi  et  populo  suo  cavere. 


Nos  san^  dum  ista  contemplamur, 
firmitis  in  ea  quam  a  majoribus  nos- 
tris  accepimus  libertate  stare  con- 
tendimus;  necjugo  illl  colla  submit- 
tere,  quod  neque  nos  neque  patres 
nostri  ferre  valuerunt. 

Dum  verc>  hsDo  ad  Patemitatem 
tuam  illustrissimam  scribo,  nullo 
modo  praoterire  debeo,  quod  ante 
annum  ab  uno  presbyterorum  meo- 
rum,  qui  adhuc  cum  mercatoribus 
nostris  Oonstantinopoli  agit,  accepi : 
Schismaticos  scilicet  quosdam  eccle- 
sisQ  nostra)  sacerdotes,  sub  ementitis 
archiepiscopi  atque  episcoporum  ec- 
clesiao  Anglicans)  nominibus,  ad  vos 
scripsisse,  vestramque  communionem 
cum  iis  quajsivisse ;  qui  nullum  locum 
aut  ecclesiam  in  his  terris  habentes. 


to  arrogate  to  itself  a  supremacy  over 
your  Churches  also,  but  everywhere 
strives  to  draw  away  your  people  to 
its  own  side.  Against  this  nefarious 
project,  you,  most  learned  Father, 
maintain  a  vigilant  and  strenuous  op- 
position. May  your  other  prelates 
follow  your  wise  example ;  and  may 
God  so  bless  your  endeavors,  that 
your  Church  may  enjoy  its  rights 
and  liberties  undiminished  and  un- 
impaired to  the  utmost  end  of  tinae. 

Nor  have  you  forgotten  this  same 
matter  in  that  other  great  work  of 
yours  which  is  not  so  much  the  his- 
tory of  one  See,  as  of  the  whole 
Church.  In  it  the  errors  of  the  Eo- 
man  Church  are  everywhere  disclos- 
ed and  held  up  before  the  reader's 
eyes;  and  it  is  everywhere  shown 
how  far  she  has  departed  from  the 
pure  Gospel  both  in  her  doctrine  and 
in  her  discipline,  so  that  from  the 
warnings  contained  in  this  hook 
alone  the  pastors  of  your  Church  can 
learn  how  to  guard  themselves  and 
their  people. 

When  we  consider  these  things 
among  you,  we  also  strive  to  stand 
in  the  liberty  we  have  received  from 
our  forefathers,  and  not  to  bend  our 
necks  under  a  yoke  which  neither  we 
nor  our  fathers  were  able  to  bear. 

And  now,  as  I  am  writing  these 
things  to  your  illustrious  Father- 
hood, I  ought  by  no  means  to  over- 
look what  I  heard  a  year  ago  from 
one  of  my  presbyters  who  is  still 
among  our  merchants  at  Constanti- 
nople, to  wit:  That  certain  schis- 
matical  Priests  of  our  Church  have 
written  to  you  under  the  pretended 
titles  of  Archbishop  and  Bishops  of 
the  Anglican  Church,  and  have  de- 
sired your  communion  with  them, 
that  is,  that  men  who  have  neither 


15 


ad  vos  schismatis  ipsorum  ignaros 
decipiendos  animum  appulerunt. 
Quis  sit  horum  hominmm  status,  qu89 
Bchismatis  causa,  a  fideli  illo  presby- 
tero  meo,  domino  Thoma  Payne, 
plenius  cognosces.  Ille  Paternitati 
tn£B  referet,  quam  iniqu5  a  nobis 
Becesserint ;  et  quomodo,  eodem 
tempore,  et  a  Eegia  Majestate  debi- 
tam  fidelitatem,  et  ab  Episcopis  suis 
obedientiam  suam  subduxerint,  ec- 
clesiaeque  unitatem  eo  solo  nomine 
violaverint,  quod  legibus  regni  pa- 
rendum  esse  censuimus ;  quod  ilium 
pro  Eege  colendum  existimavimus, 
quem  proceres  ac  populus,  quem  to- 
tius  Europaa  principes  atque  respub- 
licsa,  Kegem  esse  agnoverint,  cuique 
imperium  Britannicum  jura  regni, 
omniumque  inter  nos  ordinum  con- 
sensus, ad  quos  de  his  rebus  statuen- 
di  potestas  unic^  spectat,  detulissent. 


Hinc  de  clero  pauci,  de  episcopis 
pauciores,  a  nobis  secedendum  cen- 
Buerunt.  De  populo  plures  in  partes 
suas  sollicitarunt ;  conventus  separa- 
tim  ab  ecclesia  instituerunt :  eoque 
tandem  insanice  pervenerunt,  ut  de- 
cidentibus  primis  hujus  schisraatis 
auctoribus,  novos  in  locum  eorum 
successuros  episcopos  sibi  consecra- 
verint.  Hi  sunt  qui  ad  vos  scribere 
ausi  sunt.  Hi  qui  vos  ab  ecclesioe 
nostrse  Communione  seducere  conati 
sunt.  Quorum  unus,  ut  audio,  locum 
atque  autboritatem  meam  sibi  arripi- 
ens,  non  quidem  se  Cantuariensem 
arcbiepiscopum  appellare  sustinuit, 
Bed  novo  titulo  TrpcoTov  inla-icoTvov 
nominavit.     Ab  his,  ut  porro  cavere 


place  nor  preferment  in  these  realms, 
have  addressed  themselves  to  deceive 
you  who  are  in  ignorance  of  their 
schism.  The  true  position  of  these 
men,  and  the  occasion  of  their 
schism,  you  will  learn  more  fully 
from  that  faithful  Presbyter  of  mine, 
Master  Thomas  Payne ;  who  will  re- 
late to  your  Fatherhood  how  unright- 
eously they  have  separated  from  us ; 
how  they  have,  at  one  and  the  same 
time,  withdrawn  their  due  allegiance 
from  the  King's  majesty,  and  their 
obedience  from  their  Bishops;  and 
how  they  have  broken  the  unity  of 
the  Church,  for  no  other  reason  than 
because  we  have  decided  that  the 
laws  of  the  land  must  be  obeyed, 
and  have  held  that  he  is  to  be  rev- 
erenced as  our  Sovereign  whom  our 
Lords  and  Commons,  and  the  princes 
and  peoples  of  all  Europe  have  ac- 
knowledged as  our  King,  and  unto 
whom  the  laws  of  the  realm  and  the 
consent  of  all  orders  of  men  to 
whom  belongs  the  right  of  settling 
such  affairs,  have  committed  the  im- 
perial sovereignty  of  Britain. 

For  this  cause  a  few  of  our  Clergy, 
and  still  fewer  of  our  Bishops,  have 
seen  fit  to  separate  from  us;  have 
enticed  the  people  to  their  party; 
have  established  congregations  apart 
from  the  Church ;  and, have  at  length 
reached  such  a  pitch  of  madness  as 
to  consecrate  Episcopal  successors 
to  certain  of  the  first  promoters  of 
the  schism  who  have  since  died. 
These  are  the  men  who  have  pre- 
sumed to  write  to  you.  These  are 
they  who  have  endeavored  to  with- 
draw you  from  the  communion  of 
our  Church.  And  one  of  them,  as  I 
have  heard,  assuming  ray  place  and 
authority,  has  not,  truly,  dared  to 
call  himself  Archbishop  of  Canter- 


16 


sobrii  pergatis,  paternitatem  tnam 
oro  atque  obtestor.  Nos  interim 
Ecclesig9  Anglicanse,  veri  episcopi 
ac  clerus,  nti  in  omnibus  majoris 
momenti  articulis  eandem  vobiscum 
fidem  profitemur,  ita  eodem  spiritu 
ac  effectu  vobiscum,  (quoniam  aliter 
tarn  longe  a  vobis  dissiti  non  possu- 
mus,)  communicare  non  desistemus : 
omniaque  vobis  felicia  atque  pacata 
precari.  Ego  ver6,  nti  tua)  Beatitu- 
dini  speciatim  me  addictissimnm 
profiteor,  ita  ut  in  orationibus  atque 
sacrificiis  tuis  ad  sacra  Dei  altaria 
me  reminiscaris,  impensissim^  rogo. 
Teqne  semper  in  Domino  bend  valere 
jubeo.  Dat.  ex  sodibus  meis  archi- 
episcopalibus.      Septembr.    A°.  R. 

M.DOO.XXV." 


bury,  but  has  styled  himself  by  the 
new  title  of  irpooTos  enlcrKonos.  Of 
these  men  I  pray  and  beseech  your 
Fatherhood  to  beware.  We,  the 
true  Bishops  and  Clergy,  for  the  time 
being,  of  the  Church  of  England,  as 
we  do  in  every  fundamental  article 
profess  the  same  faith  with  you,  shall 
not  cease,  at  least  in  spirit  and  affec- 
tion (however  our  distance  from  you 
may  prevent  us  otherwise),  to  hold 
communion  with  you,  and  to  pray 
that  all  things  peaceable  and  joyful 
may  be  yours.  And  I,  as  I  do  pro- 
fess myself  most  specially  bounden 
to  yonr  Holiness,  so  do  I  most  ear- 
nestly pray  that  yon  will  remember 
me  in  your  prayers  and  sacrifices  at 
the  Holy  Altar  of  God.  And  so  I 
bid  you  farewell  in  the  Lord. 

Given  in  my  archiepiscopal  palace 
in  the  month  of  September,  and 
in  the  year  of  our  Redemption 
M.DOC.xxv. — Editor. 


No.  III. 
THE  RUSSIAN  PRIMER. 


It  is  the  desire  of  the  Russo-Greek  Committee,  as  intimated  in 
their  first  paper,  to  make  accessible  to  American  Churchmen  as  much 
of  interest  respecting  the  doctrine,  worship,  and  practical  life  of  the 
Oriental  Orthodox  Communion,  as  the  means  contributed  for  this  pur- 
pose will  enable  them  to  do.  The  following  paper  is  mainly  a  reprint 
of  Blackmore's  translation  of  the  Russian  Primer.  This  has  been  in 
use  for  centuries,  it  is  said,  substantially  in  its  existing  form.  Next 
following  this,  in  the  order  of  instruction  in  that  Church,  is  the  Shorter 
Catechism,  and  then  the  Longer  Catechism.  The  two  Catechisms,  in 
their  present  form,  are  the  work  of  the  very  venerable  and  saintly 
Philaret,  the  present  Metropolitan  of  Moscow.  Not  that  they  claim 
to  be  altogether  original  with  him,  but  are  rather  a  revision,  amplifica- 
tion, and  re-arrangement  of  several  pre-existing  and  generally  approved 
Catechisms.  Instead  of  the  Primer,  the  Longer  Catechism  would 
have  been  given  in  this  paper,  as  it  contains  a  fuller  exposition  of 
Russian  Doctrine,  but  for  the  fact  that  it  exceeds  one  hundred  printed 
octavo  pages.  The  Shorter  Catechism  contains  scarcely  any  fuller 
exposition  of  doctrine  than  does  the  Primer,  while  the  Primer  is  much 
the  older  of  the  two,  and  moreover,  is  the  first  book  put  into  the  hand 
of  every  Russian  child.  It  has  been  thought  best,  therefore,  to  give 
the  Primer  in  its  entireness,  quoting  all  of  the  Longer  Catechism  on 
those  points  of  doctrine  treated  of  in  the  Primer,  respecting  which  the 
Russian  Church  (whether  seemingly  or  really)  differs  from  ours  ;  add- 
ing to  these  copious  extracts,  several  others  from  equally  authentic 
sources. 

Some  of  the  notes  to  the  extracts  from  the  Longer  Catechism  are 
from  the  highest  authorities,  and  are  well  worthy  of  the  reader's  atten- 
tion ;  especially  the  note  on  the  word  Transubstantiation,  on  page  585. 


The  Committee  hope  to  be  able  to  publish  not  only  other  Catechisms, 
and  doctrinal  formularies  of  the  Eastern  Church,  but  also  some  of 
its  Liturgies,  and  Occasional  Offices ;  likewise  Sermons,  and  extracts 
from  modern  writers,  illustrating  the  peculiarities  of  the  East,  and 
giving  tlieir  views  of  the  differences  between  them  and  ourselves. 
But  this  depends  altogether  upon  the  contributions  of  Churchmen  to 
meet  the  expense ;  all  which  should  be  sent  to  the  Rev.  J.  Freeman 
Young,  33  "West  24th  Street,  New  York,  by  whom  they  will  be  duly 
acknowledged. 


THE 


RUSSIAN   PRIMER 


DAILY  PKAYEES. 

In  the  name  of  the  Father,  the  Son,  and  the  Holy  Ghost. 
Amen. 

Glory  be  to  Thee,  0  our  God, -glory  be  to  Thee. 

0  Heavenly  King,  the  Comforter,  the  Spirit  of  truth,  Who 
art  every  where  and  fiUest  all  things,  the  treasure  of  blessings 
and  giver  of  life,  come  to  us  and  make  Thine  abode  in  us, 
cleanse  us  from  all  impurity,  and  save  our  souls  of  Thy  good- 
ness. 

0  Holy  God,  0  Holy  God  Almighty,  0  Holy  God  Immortal, 
have  mercy  upon  us. 

0  Most  Holy  Trinity,  have  mercy  upon  us  :  0  God,  cleanse 
us  from  our  sins  :  Forgive  us  our  offences,  0  Lord  :  Visit  us, 
0  God,  and  help  our  infirmities,  for  Thy  Name's  sake. 

Our  Father,  which  art  in  heaven,  Hallowed  be  Thy  Name. 
Thy  kingdom  come.  Thy  will  be  done  in  earth,  as  it  is  in 
heaven.  Give  us  this  day  bread  for  our  subsistence.  And 
forgive  us  our  trespasses.  As  we  forgive  them  that  trespass 
against  us.  And  lead  us  not  into  temptation  ;  But  deliver  us 
from  evil . 

To  the  Mother  of  God. 

Hail  Mary,  Virgin  Mother  of  God,  full  of  grace,  the  Lord 
is  with  thee  :  blessed  art  thou  among  women,  and  blessed  is 
the  fruit  of  thy  womb,  for  thou  hast  borne  the  Saviour  of  our 
souls.  ■'•' 


See  note,  page  591,  on  the  Invocation  of  Saints. 


6 

On  rising  from  Sleexo. 

0  Lord,  I  thank  Thee  with  my  whole  heart  that  Thou  hast 
raised  me  up  from  sleep  safe  and  sound,  that  Thou  hast  scat- 
tered the  darkness  of  night,  and  gladdened  mine  eyes  with  the 
light  of  this  day.  And  now,  0  Lord,  I  believe  in  Thee  with 
my  whole  heart ;  scatter,  t  pray  Thee,  the  darkness  of  my 
ignorance,  and  of  my  passions,  and  lighten  my  mind  and  my 
will  with  Thy  almighty  grace.  Grant  me  to  do  cheerfully 
and  zealously  every  work  which  Thou  hast  appointed  for  me, 
and  reverently  to  search  out  the  wonders  hidden  in  Thy  holy 
Law,  ever  calling  with  boldness  upon  Thy  holy  Name. 

On  going  to  Rest. 

Almighty  God,  Who  hast  vouchsafed  of  Thy  providence  to 
bring  me  to  this  present  hour  of  night ;  I  give  Thee  hearty 
thanks  for  all  the  blessings  that  I  have  this  day  received  at 
Thy  hand,  praying  Thee  to  accept  my  contrition  for  all  that  I 
have  done  amiss.  And  now  that  I  am  going  to  my  rest,  keep 
me,  I  beseech  Thee,  under  the  shadow  of  Thy  wings,  and  make 
me  withal  to  remember  that  everlasting  rest  which  Thou  hast 
prepared  for  them  that  love  Thee  ;  among  whom  place  me 
also,  0  Lord. 

Before  Blnner, 

The  eyes  of  all  wait  upon  Thee,  0  Lord,  and  Thou  givest 
them  their  meat  in  due  season  :  Thou  openest  Thy  hand,  and 
fillest  all  things  living  with  good. 

After  Dinner. 

1  thank  Thee,  0  Christ  my  God,  that  Thou  hast  fed  me 
with  Thy  earthly  good  things  :  let  it  not  be  with  these  only, 
I  beseech  Thee,  but  bring  me  also  to  Thy  heavenly  kingdom. 

The  Creed,  or  Symbol  of  Faith. 

I  believe  in  one  God,  the  Father  Almighty,  Maker  of  heaven 
and  earth,  and  of  all  things  visible  and  invisible  ;  And  in  one 
Lord  Jesus  Christ,  the  only-begotten  Son  of  God,  begotten  of 
the  Father  before  all  worlds,  Light  of  light,  Very  God  of  very 


God,  begotten,  not  made,  of  one  substance  with  tbe  Father  ; 
by  Whom  all  things  were  made.  Who  for  ns  men,  and  for  our 
salvation  came  down  from  heaven,  And  was  incarnate  by  the 
Holy  Ghost  of  the  Virgin  Mary,  And  was  made  man.  And 
was  crucified  also  for  us  under  Pontius  Pilate,  And  suffered. 
And  was  buried,  And  rose  again  the  third  day  according  to  the 
Scriptures,  And  ascended  into  Heaven,  And  sitteth  at  the 
right  hand  of  the  Father,  And  shall  come  again  with  glory  to 
judge  both  the  quick  and  the  dead  ;  Whose  kingdom  shall 
have  no  end  :  And  I  believe  in  the  Holy  Ghost,  the  Lord  the 
Giver  of  Life,  Who  proceedeth  from  the  Father, '-'^  Who  with 

*  It  will  be  observed  that  the  Creed  is  used  by  the  Oriental  Church 
in  its  CEcumenical  form,  without  the  clsiusejilioque — "  and  the  Son" — 
which  first  began  to  be  interpolated,  and  sung  in  the  Creed  in  some 
provinces  of  France  and  Spain,  in  the  7th  and  8th  centuries ;  though 
not  till  the  9th  Century  was  it  inserted  into  the  Creed  at  Rome,  by  Pope 
Nicholas  I.  This  unauthorized  meddling  of  the  arrogant  Pontiff  with 
the  common  heritage  of  universal  Christendom,  and  the  uncompromis- 
ing resistance  of  the  Oriental  Church  to  this  unpardonable  innovation, 
were  the  principal  cause  of  the  great  schism  from  thenceforward  between 
the  East  and  the  West. 

The  Oriental  view  of  this  matter  is  presented  so  very  clearly  and 
concisely,  in  the  Reply  of  the  Patriarch  and  Synod  of  Constantinople 
to  the  English  Non-jurors,  (dated  Constantinople,  April  12th,  1718,) 
that  it  may  with  propriety  be  given  in  this  place.  In  their  proposals 
to  the  Greeks,  the  Non-jurors  stated  that  they  assented  to  the  Oriental 
Faith  in  the  matter  of  the  Procession  of  the  Holy  Ghost,  and  that, 
when  they  uttered  the  clause  in  the  Creed  respecting  the  Procession 
of  the  Holy  Ghost  from  the  Son,  they  nreant  no  more  than  ''from  the 
Father  hy  the  Son."    To  this  the  Greeks  made  response  as  follows : — 

"  To  this  we  answer,  that  we  receive  no  other  Rule  or  Creed  than 
that  which  was  settled,  and  most  piously  set  forth,  by  the  first  and 
second  holy  General  Councils ;  in  which  it  was  decreed,  that  the  Holy 
Ghost  proceeds  from  the  Father :  for  it  says,  '  We  believe  in  the  Holy 
Ghost,  the  Lord  the  Giver  of  Life,  Who  proceedeth  from  the  Father.' 

"  Therefore  we  receive  none  who  add  the  least  syllable,  (and  the  most 
perfect  word  would  fall  far  short,)  either  by  way  of  insertion,  com- 
mentary, or  explication  to  this  Holy  Creed,  or  who  take  any  thing 
from  it.  For,  the  holy  Fathers  at  that  time  anathematize  all  such 
as  shall  either  take  from  or  add  to  it  any  word  or  syllable.  Upon  this 
account,  we  cannot  lawfully  allow  of  the  addition  of  the  preposition 
6td,  or  'eK,  nor  say  either  from  or  by  the  Son.  But  we  would  have 
those  who  desire  to  communicate  and  agree  with  us,  to  keep  it  pure 
and  without  alteration,  and  to  speak  and 'read  agreeably  to  the  original 
determination  of  those  Holy  Synods.  We  don't  allow  it,  therefore, 
to  be  either  publicly  or  privately  read  with  addition ;  but  if  any  one 


re 

the  Father  and  the  Son  together  is  worshipped  and  glorified, 
Who  spake  by  the  Prophets  ;  I  believe  one  Holy  Catholic  and 
Apostolic  Church  ;  I  acknowledge  one  Baptism  for  the  remis- 
sion of  sins  ;  I  look  for  the  resurrection  of  the  dead  ;  And  the 
life  of  the  world  to  come.     Amen. 


has  formerly  inserted  any  word,  let  it  be  struck  out,  and  let  the  Creed 
be  unaltered  as  it  was  at  first  written,  and  is  to  this  day,  after  so  many 
years,  read  and  believed  by  us.  Now,  concerning  this  point  we  thus 
beheve,  that  there  is  a  two-fold  procession  of  the  Holy  Spirit :  the 
one,  natural,  eternal,  and  before  time,  according  to  which  the  Holy 
Spirit  proceeds  from  the  Father  alone ;  and  of  which  it  is  both  written 
in  the  Creed,  and  the  Lord  has  said,  another  Comforter  will  I  send 
unto  youjrom  the  Father ^  even  the  Spirit  of  Truth  v^hich  proceedeth 
FROM  THE  Father :  (John  xv.  2Q>).  The  other  is  temporal  and  depu- 
tative,  according  to  which,  the  Holy  Spirit  is  externally  sent  forth, 
derived,  proceeds  and  flows  from  both  the  Father  and  the  Son,  for 
the  sanctification  of  the  creature.  But  it  is  plain  that,  in  the  proces- 
sion of  the  Holy  Ghost,  the  preposition  '£/c  is  never  used  for  616.,  nor 
vice  versa,  616.  for  'e/c,  from  many  testimonies,  but  especially  from  that 
great  divine,  John  Damascene,  in  the  60th  chapter  of  the  first  book 
of  his  Theology,  where  he  says  the  Spirit  of  the  Father,  as  proceeding 
from  the  Father,  and  the  Spirit  of  the  Son,  not  as  proceeding  from 
Him,  hut  by  Him  from  the  Father  :  for  the  Father  only  is  the  cause. 
Here  Jm  is  applied  to  the  Son,  and  'e/c  is  declared  to  be  unapplicable 
to  Him,  not  as  froin  Him,  says  he,  hut  as  hy  Him.  The  prepositions 
'ek  and  6Ld  are  not  therefore  equivalent ;  for,  if  they  were,  what  should 
hinder  him  from  saying  that  he  proceeds  from  the  Son  ]  For  he  said 
that  he  proceeded  from  the  Father  by  the  Son.  We,  therefore,  of  the 
Oriental  Orthodox  Church,  being  taught  by  the  fathers,  say  that  the 
Holy  Spirit  proceeds  absolutely  from  the  Father  with  regard  to  that 
procession  which  is  natural,  eternal  and  before  time ;  and  upon  that 
account  make  use  neither  of  the  preposition  'en  nor  did  v/hen  we  speak 
of  the  Son.  For  we  do  not  say  that  the  Holy  Spirit  proceeds  from  or 
by  the  Son  in  that  respect :  for,  as  the  Son  v/as  not  begotten  of  the 
Father  by  the  mediation  of  the  Holy  Spirit,  so  neither  does  the  Holy 
Spirit  proceed  from  the  Father  by  the  mediation  of  the  Son. 

"But  as  to  His  temporal  and  outward  procession,  we  agree  that  He 
proceeds,  comes  or  is  sent  hy  the  Son,  or  through  the  Son's  ^nediation, 
and  from  the  Son  in  this  sense  of  an  outward  procession,  for  the  sanc- 
tification of  the  creature. 

"But  this  TTpocGic,  or  mission,  wc  do  not  call  procession,  lest  we  should 
be  as  unhappy  as  the  Papists,  who,  because  of  the  limited  dialect  of 
the  Latin  language,  which  is  unable  to  express  the  ttooeglc  or  emission, 
by  one  word,  and  the  'eKTzopevaig  by  another,  have  called  them  both 
processio7iem ;  which  afterwards  grew  into  an  error,  and  made  them 
take  the  eternal  procession  for  that  Tvpoeai^  which  was  in  time.    There- 


SHOET  MORAL  PRECEPTS. 

My  good  child,  remember  always  that  God  looks  not  only  to 
our  actions,  but  also  to  our  inmost  thoughts  and  intentions. 

He  gave  thee  life  and  preserves  it,  and  whatever  happiness 
thou  hast  in  it,  it  is  all  from  Him. 

Therefore,  ever  thank  Him  for  all  His  goodness  to  thee  ; 
love  Him  with  all  thy  heart  ;  obey  Him  in  all  things,  and  call- 
upon  Him  to  help  thee  in  everything  thou  doest. 

Honour  thy  Sovereign  as  the  power  ordained  by  God,  and  be 
subject  to  him  in  all  things. 

Honour  thy  Spiritual  Pastors,  thy  Father  and  Mother,  thine 
Elders,  and  all  good  people,  and  follow  them  in  all  that  they 
direct  for  thy  good. 

Ever  bear  in  mind,  that  thou  hast  been  born  into  the  world 
for  this  end,  to  do  good  to  thyself  and  to  all  others,  as  far  as 
possible,  on  all  occasions. 

Love  not  only  thy  neighbours  and  friends,  but  also  thy  very 
enemies  ;  by  so  doing,  thou  mayest  win  and  correct  them,  and 
make  them  good  people. 

Have  no  strife  nor  enmity  with  any  body,  and  even  though 
any  injure  thee,  bear  it  patiently  ;  for  this  is  true  greatness. 

Be  merciful  even  to  the  beast,  which  God  hath  given  man 
for  his  service. 

fore,  to  avoid  the  equivocation  of  terms,  we  call  that  procession  which 
is  inward  and  eternal,  and  not  that  emission,  or  effusion,  or  profection, 
which  is  external  and  in  time. 

"And  this  is  the  reason  of  that  false  opinion  of  the  Latins,  that  the 
Holy  Spirit  proceeds  from  the  Father  and  the  Son  ;  which  is  contrary 
to  the  doctrine  of  our  Lord  and  the  holy  fathers. 

"Now,  that  the  Holy  Spirit  does  not  proceed  from  the  Son,  according 
to  that  procession  which  is  before  time,  take  the  words  of  tiie  above- 
cited  father,  in  the  eighth  chapter  of  the  fourth  book  of  his  Theology, 
which  are  these  : —  We  both  say  the  Spirit  which  is  from  the  Father, 
and  the  Spirit  of  the  Father  ;  hut  ive  do  not  say  the  Spirit  from  the 
Son,  but  the  Sjnrit  of  the  Son.  For,  says  the  Holy  Apostle,  'if  any 
one,'  says  he,  'has  not  the  Spirit  of  Christ ;'  and  we  acknowledge  that 
the  Spii'it  is  made  manfest  and  communicated  to  us  by  the  Son. 
Rom.  vni,  9." 

"What  can  be  clearer  than  the^e  words?  And  thus  much  for  this 
article." 

2 


10 

x\l)stain  not  only  from  bad  actions,  but  also  from  improper 
words,  which  hurt  the  ear. 

Covet  nothing  which  belongs  to  another  ;  still  less  steal  or 
take  away  ;  but  be  content  with  what  thou  hast  of  thine  own, 
If  thou  art  poor,  and  canst  not  earn  anything  by  work,  beg  ; 
and  when  any  one  gives,  receive  it  thankfully. 
Do  not  desire  to  have  everything  thou  seest. 
Be  diligent,  and  flee  idleness.     Diligence  is  pleasing  to  God, 
and  very  much  for  thine  own  interest  ;  but  idleness,  on  the 
contrary,  is  the  source  of  all  manner  of  evil,  and  a  sin  alto- 
gether hateful  to  God. 

Never  lie,  but  always  speak  the  truth  ;  for  lying,  or  deceit 
of  whatever  kind,  is  the  most  mischievous  of  vices.  If  thou 
liest  even  once,  people  will  not  believe  thee  afterwards. 

Do  not  say  all  thou  knowest,  but  at  fit  time   and  occasion. 
What  thou  knowest  not,  neither  affirm  positively,  nor  deny. 
When  any  one  older  than  thyself  speaks,  listen  in  silence. 
When  thou  thinkest  to  speak,  consider  first  of  what  thou 
art  going  to  speak. 

Be  gentle  and  not  forward,  silent  rather  than  talkative. 
Be  not  proud  ;  be  civil  to  every  body,  kind  to  thine  inferi- 
ors, charitable  to  the  poor. 

If  ever  thou  offendest  any  one,  make  it  up  immediately. 
If  thou  art  kind  to  others,  others  will  be  kind  to  thee. 
Envy  none,  but  wish  well  to  all. 
Be  obliging,  and  try  to  please  all  good  people. 
Be  obedient  and  attentive  to  thy  Governors,  Masters  and 
Teachers. 

Be  not  angry  with  any,  least  of  all  with  thine  Elders. 
Never  make  game  of  old  or  poor  people. 
Care  not  for  fine  clothes  ;  but  rather  observe  a  becoming 
neatness  and  cleanliness  in  everything.     Kich  or  fine  clothes 
do  not  make  a  fool  wise,  but  only  the  more  ridiculous. 

Do  tJuj  best  to  acquire  a  liahit  of  observing  these  rules  while 
thou  art  young,  that  thou  may  est  continue  the  same  even  to  age. 
And  if  thou  doest  all  this,  then  thou  wilt  he  really  happy,  and 
in  favour  loith  God  and  men. 


11 

A  BRIEF  CATECHISM. 

Q.  Why  dost  thou  call  thyself  a  Christian  ? 

A.  Because  I  believe  in  our  Lord  Jesus  Christ,  and  follow 
His  holy  law. 

Q.  What  does  the  Christian  Faith  teach  ? 

A.  It  teaches  all  truth  and  all  virtue,  as  is  to  be  found  at 
length  in  the  books  of  the  Prophets  and  Apostles.  The  same 
to  help  my  memory,  has  been  briefly  comprised  in  the  Symbol 
of  our  Orthodox  Faith,  which  I  have  by  heart,  and  on  proper 
occasions  repeat  thus,  '^  I  believe  in  one  God,"  &c. 

Q.  Of  what  does  this  Symbol  or  Creed  first  put  thee  in  mind  ? 

A.  Of  God  ;  that  He  made  me,  and  all  the  world  ;  and 
governs  and  preserves  me,  and  all  the  world  :  and  therefore  my 
conscience  continually  reminds  me  that  I  ought  to  love  Him 
with  all  my  heart,  worship  Him  in  sincerity,  and  believe  that 
then  only  can  I  think  or  act  well,  when  I  think  and  act  as  His 
holy  law  commands. 

Q.  How  thinkest  or  conceivest  thou  of  God  ? 

A.  I  think,  conceive,  and  believe,  that  God  is  One,  and  that 
beside  Him  there  is  none  other  ;  that  He  is  from  everlasting, 
without  either  beginning  or  end  ;  that  He  is  a  Spirit,  incorpo- 
real, and  immortal,  just  and  merciful ;  that  He  is  present  every- 
where ;  that  He  sees  and  hears  and  knows  all  things,  even  our 
inmost  thoughts  and  intentions. 

Q.  Is  it  enough  to  have  this  knowedge  and  conception  of 
God,  and  then  do  as  thou  pleasest  ? 

A.  By  no  means  ;  as  I  have  this  knowledge  of  God,  so 
should  I  also  live  agreeably  thereto  :  for  instance  ;  if  I  know 
that  God  is  just,  I  should  fear  to  do  evil,  lest  I  fall  under  His 
just  judgment,  and  lose  the  blessings  of  His  mercy  and  good- 
ness ;  if  I  know  that  God  is  merciful,  I  ought  to  repent  me  of 
all  that  I  have  done  amiss,  in  the  hope  that  He  will  not  reject 
my  repentance  ;  if  He  is  omnipresent,  and  omniscient,  I  ou  ht 
neither  to  do  nor  even  thi^k  any  evil,  but  strive  to  serve  Him 
always  with  a  pure  conscience  and  blameless  thoughts. 

Q.  What  does  the  Christian  Faith  teach  of  our  Lord  Jesus 
Christ  ? 


12 

A.  That  He,  of  His  mercy  to  us  sinners,  came  down  from 
Heaven,  took  upon  Him  our  flesh,  revealed  to  us  His  will,  and 
enlightened  our  darkened  understanding  with  the  true  knowl- 
edge of  God  ;  and  finally,  in  proof  of  His  great  love  for  us, 
and  for  the  cleansing  of  our  sins,  died  upon  the  Cross  ;  but 
rose  again  on  the  third  day,  and  ascended  with  His  flesh  into 
Heaven. 

Q.  What  availeth  this  doctrine  of  the  Christian  Faith  for 
thy  better  life  ? 

A.  It  supplies  the  strongest  possible  motives  to  the  love  of 
God.  For  if  God  so  loved  me  that  He  was  j)leased  to  suffer 
in  human  flesh  all  manner  of  sufferings,  and  to  die  for  my  sake, 
I  should  be  the  most  ungrateful  of  all  creatures  if  I  did  not 
strive  to  love  Him,  always,  with  my  whole  heart,  and  set  the 
love  of  Him  before  all  things  ;  also  in  this  Faith  I  have  the 
greatest  comfort,  inasmuch  as  it  gives  me  a  sure  hope  of  re- 
ceiving from  God  everything  that  is  good  for  me.  If  He  spared 
not  His  own  Son  for  my  sake,  how  much  more  will  He  for  His 
sake  give  me  all  beside  .^ 

Q.  What  benefit  dost  thou  receive  by  Holy  Baptism  .?••'*■ 

*  To  exhibit  fully  the  teaching  of  the  Russian  Church  on  the  Sac- 
raments, the  whole  of  the  Longer  Catechism,  relating  to  this  subject, 
is  here  given  from  Blackmore's  translation. 

**  Q.  Why  does  the  Creed  mention  Baptism  1 

A.  Because  Faith  is  sealed  by  Baptism,  and  the  other  Mysteries  or 
Sacraments. 

Q.  What  is  a  Mystery  or  Sacrament  ? 

A.  A  Mystery  or  Sacrament  is  a  holy  act,  through  which  grace,  or, 
in  other  words,  the  saving  power  of  CTod,  works  mysteriously  upon  man. 

Q.  How  many  are  the  Sacraments  % 

A.  Seven  :t  1.  Baptism;  2.  Unction  with  Chrism ;  3.  Communion; 
4.  Penitence ;  5.  Orders  ;  6.  Matrimony ;  7.  Unction  with  Oil. 

Q.  What  virtue  is  there  in  each  of  these  Sacraments  % 

A.  1.  In  Baptism  man  is  mysteriously  born  to  a  spiritual  life. 

f  "  TliG  two  chief  and  most  emiuent  Mysteries  in  the  New  Testament,  are  Bap- 
tism and  the  Eucharist,  or  the  Communion.  Of  the  rest,  the  Chrism  and  Repent- 
ance belong  to  every  Christian;  but  Ordination,  Marriage,  and  the  Sanctified  Oil 
are  not  binding  upon  all," — Platonics  Doctrine  of  the  Russian  Church,  in  loco 

"  We  hold,  likewise,  that  the  Holy  Sacraments  are  seven  in  number ;  but  two 
ONLY  exceed  in  necessity.  John  iii.  3,  vi,  53,"  Patriarch  and  Synod  of  Constanti- 
nople, in  reply  to  the  Non-Jurors,  April  12,  1718, 


13 

A.  I  receive  remission  of  sins,  and  am  added  to  the  com- 
pany of  Christ's  people  :  at  the  same  time,  I  promise  before 

2.  In  Unction  with  Chrism  he  receives  a  grace  of  spiritual  growth 
and  strength. 

3.  In  the  Communion  he  is  spiritually  fed. 

4.  In  Penitence  he  is  healed  of  spiritual  diseases,  that  is,  of  sin. 

5.  In  Orders  he  receives  grace  spiritually  to  regenerate,  feed,  and 
nurture  others,  by  doctrine  and  Sacraments. 

6.  In  Matrimony  he  receives  a  grace  sanctifying  the  married  life,  and 
the  natural  procreation  and  nurture  of  children. 

7.  In  Unction  with  Oil  he  has  medicine  even  for  bodily  diseases, 
in  that  he  is  healed  of  spiritual. 

Q.  But  why  does  not  the  Creed  mention  all  these  Sacraments,  in- 
stead of  mentioning  Baptism  only  1 

A.  Because  Baptism  was  the  subject  of  a  question,  whether  some 
people,  as  heretics,  ought  not  to  be  re-baptized  ;  and  this  required  a 
decision,  which  so  came  to  be  put  into  the  Creed. 

On  Baptism, 

Q.  What  is  Baptism  ? 

A.  Baptism  is  a  Sacrament,  in  which  a  man  who  believes,  having 
his  body  thrice  plunged  in  water  in  the  name  of  God  the  Father,  the 
Son,  and  the  Holy  Ghost,  dies  to  the  carnal  life  of  sin,  and  is  born 
again  of  the  Holy  Ghost  to  a  life  spiritual  and  holy.  Except  a  man 
he  horn  of  water  and  of  the  Spirity  he  cannot  enter  into  the  kingdom 
of  God.     John  iii.  5. 

Q.  When  and  how  began  Baptism  ? 

A.  First,  John  baptized  with  the  baptism  of  repentance,  saying 
unto  the  people,  that  they  should  believe  on  Him  which  should  co7ne 
after  him,  that  is,  on  Christ  Jesus.  Acts  xix.  4.  Afterwards,  Jesus 
Christ  by  His  own  example  sanctified  Baptism,  when  He  received  it 
from  John.  Lastly,  after  His  resurrection.  He  gave  the  Apostles 
this  solemn  commandment :  Go  ye  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.    Matt,  xxviii.  19. 

Q.  What  is  most  essential  in  the  administration  of  Baptism  ? 

A.  Trine  immersion  in  water,  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost. 

Q.  What  is  required  of  him  that  seeks  to  be  baptized  ? 

A.  Repentance,  and  faith ;  for  which  cause  also  before  Baptism 
they  recite  the  Creed.  Repent,  and  be  baptized  every  one  of  you,  in 
the  name  of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall  receive 
the  gift  of  the  Holy  Ghost.  Acts  ii.  38.  He  that  belxeveth  and  is 
baptized  shall  be  saved.     Mark  xvi.  16. 

Q.  But  why  then  are  children  baptized  ? 

A.  For  the  faith  of  their  parents  and  sponsors,  who  are  also  bound 
to  teach  them  the  faith,  so  soon  as  they  are  of  an  age  to  learn. 

Q.  How  can  you  show  from  Holy  Scripture  that  we  ought  to  bap- 
tize infants  ?  2* 


14 

God  and  before  His  Church,  to  live  henceforth  a  clean  and 
sinless  life,  even  as  I  came  up  clean  and  sinless  from  the  water. 

A.  In  the  time  of  the  Old  Testament;  infants  were  circumcised 
when  eight  days  old  ;  but  Baptism  in  the  New  Testament  takes  the 
place  of  Circumcision ;  consequently  infants  should  also  he  baptized. 

Q.  Whence  does  it  appear  that  Bajptism  takes  the  place  of  Circum- 
cision ? 

A.  From  the  following  words  of  the  Apostle  to  believers  :  Ye  are 
circumcised  with  the  circumcision  made  without  hands,  in  -putting  off 
the  body  of  the  sins  of  the  flesh,  by  the  circumcision  of  Christ,  buried 
icith  Him  in  baptism,     Colos.  ii.  11,  12. 

Q.  Why  are  there  Sponsors  in  Baptism  ? 

A.  In  order  that  they  may  stand  sureties  before  the  Church  for  the 
faith  of  the  baptized,  and  after  Baptism  may  take  him  in  charge,  to 
confirm  him  in  the  faith.     See  Dion.  Areop.  on  the  Eccl.  Hier.  c.  ii. 

Q.  Why  before  baptizing  do  we  use  Exorcism  ? 

A.  To  drive  away  the  devil,  who  since  Adam's  fall  has  had  access 
to  men,  and  power  over  them,  as  his  captives  and  slaves.  The  Apos- 
tle Paul  says,  that  all  men,  without  grace,  walk  according  to  the  course 
of  this  ivorld,  according  to  the  prince  of  the  power  of  the  air,  the  spirit 
that  now  workcth  in  the  children  of  disobedience.     Ephes.  ii.  2. 

Q.  Wherein  lies  the  force  of  Exorcism  2 

A.  In  the  name  of  Jesus  Christ,  invoked  with  prayer  and  faith.  Je- 
sus Christ  gave  to  believers  this  promise;  In  My  name  shall  they  cast 
out  devils.     Mark  xvi.  17. 

Q.  What  force  has  the  sign  of  the  Cross,  used  on  this  and  other 
occasions  1 

A.  What  the  name  of  Jesus  Christ  is,  when  pronounced  with  faith  by 
motion  of  the  lips,  the  very  same  is  also  the  sign  of  the  Cross  when 
made  with  faith  by  motion  of  the  hand,  or  represented  in  any  other  way. 

Cyril  of  Jerusalem  writes :  Let  us  not  be  ashamed  to  confess  the 
Crucified  ;  let  us  boldly  make  the  sign  of  the  Cross  on  the  forehead, 
and  on  everything;  on  the  bread  which  we  eat;  on  the  cups  from, 
which  we  drink  ;  let  us  make  it  at  our  going  out,  and  coming  in  ;  when 
we  lie  down  to  sleep,  and  luhen  we  rise  ;  when  we  journey,  and  when 
we  rest:  It  is  a  great  safeguard,  given  to  the  poor  without  price,  to 
the  weak  ivithout  labor.  For  this  is  the  grace  of  God  ;  a  token  for 
the  faithful  and  a  terror  for  evil  spirits.     Cat.  Lect.  xiii.  36. 

Q.  Whence  have  we  the  use  of  the  sign  of  the  Cross  ] 

A.  From  the  very  times  of  the  Apostles.  See  Dion.  Areop.  on  the 
Eccl.  Hier.  c.  ii.  and  v.  Also,  Tertull.  de  Coron.  cap.  iii.  de  Resurr. 
cap.  viii. 

Q.  What  means  the  white  garment  which  is  put  on  after  Baptism  ? 

A.  The  purity  of  the  soul,  and  the  Christian  life. 

Q.  Why  do  they  hang  upon  the  baptized  a  Cross  ? 

A.  As  a  visible  expression  and  continual  remembrance  of  Christ's 
command  :  If  any  man  will  come  after  me,  let  him  deny  himself  and 
take  up  his  Cross,  and  follow  me.     Matt.  xvi.  24. 


15 

Q.  Why  dost  thou  receive  the  Communion  ? 

A.  That  thereby  I  may  receive  Christ  Himself,  and  renewal 

Q.  What  means  the  procession  of  the  baptized  round  the  font  with 
a  light  ] 

A.  Spiritual  joy,  joined  with  spiritual  illumination. 

Q.  How  is  this  to  be  understood,  that  in  the  Creed  we  are  made  to 
confess  one  Baptism  ? 

A.  In  this  sense,  that  Baptism  cannot  be  repeated. 

Q.  Why  cannot  Baptism  be  repeated  1 

A.  Baptism  is  spiritual  birth ;  a  man  is  born  but  once ;  therefore  he 
is  also  baptized  but  once. 

Q.  What  is  to  be  thought  of  those  who  sin  after  Baptism  ? 

A.  That  they  are  more  guilty  in  then-  sins  than  the  unbaptized, 
since  they  had  from  God  special  help  to  do  well,  and  have  thrown  it 
away.  For  if  after  they  have  escaped  the  jmllutions  of  the  world  through 
the  knowledge  of  the  Lord  and  Saviour  Jesus  Christ,  they  are  again 
entangled  therein  and  overcome,  the  latter  end  is  worse  with  them  than 
the  beginning.     2  Pet.  ii.  20. 

Q.  But  is  there  not  any  way  even  for  such  as  have  sinned  after 
Baptism  to  obtain  pardon  ? 

A.  There  is.     Penitence. 

On  Unction  with  Chrism. 

Q.  What  is  Unction  with  Chrism  ? 

A.  Unction  with  Chrism  is  a  Sacrament,  in  which  the  baptized  be- 
liever, being  anointed  with  holy  Chrism  on  certain  parts  of  the  body, 
in  the  name  of  the  Holy  Ghost,  receives  the  gifts  of  the  Holy  Ghost 
for  growth  and  strength  in  spiritual  life. 

Q.  Is  this  Sacrament  mentioned  in  Holy  Scripture  % 

A.  The  inward  grace  of  this  Sacrament  is  spoken  of  by  the  Apostle 
John,  as  follows  :  But  ye  have  an  unction  from  the  Holy  One,  and  ye 
know  all  things.  And  the  anointing  which  ye  have  received  of  Him 
ahideth  in  you,  and  ye  need  not  that  any  man  teach  you  ;  but  as  the , 
same  anointing  teacheth  you  of  all  things,  and  is  truth,  and,  is  no  lie  ; 
and,  even  as  it  hath  taught  you,  abide  therein.     1  John  ii.  20,  27. 

In  like  manner  the  Apostle  Paul  says :  Now  He  which  stablisheth  us 
with  you  in  Christ,  and  hath  anointed  us,  is  God  ;  who  hath  also  sealed 
us,  and  given  the  earnest  of  the  Spirit  in  our  hearts.    2  Cor.  i.  21,  22. 

Hence  are  taken  the  words  pronounced  at  the  Unction, —  The  seal 
of  the  gift  of  the  Holy  Ghost. 

Q.  Is  the  outward  form  of  Unction  with  Chrism  mentioned  in  Ho- 
ly Scripture  ? 

A.  It  may  well  be  supposed  that  the  words  of  St.  John  refer  to  a 
visible  as  well  as  to  an  inward  Unction ;  but  it  is  more  certain  that  the 
Apostles,  for  imparting  to  the  baptized  the  gifts  of  the  Holy  Ghost, 
used  iinposition  of  hands.  Acts  viii.  14,  16.  The  successors  of  the 
Apostles,  however,  in  place  of  this,  introduced  Unction  with  Chrism, 
drawing,  it  may  be,  their  precedent  from  the  Unction  used  in  the  Old 
Testament.  Exod.  xxx.  2^  ;  3  Kings  i.  39.  Dion.  Areop.  de  Eccl. 
Hier.  cap.  iv. 


16 

of  strength  and  grace  to  live  a  holy  and  Christian  life  :  also 
for   the  comfort  and  edification  of   all   other  Christians  my 

Q.  What  is  to  be  remarked  of  the  holy  Chrism  ? 

A.  This,  that  its  consecration  is  reserved  to  the  heads  of  the  Hie- 
rarchy, as  successors  of  the  Apostles,  who  used  the  laying  on  of  their 
own  hands  to  communicate  the  gifts  of  the  Holy  Ghost. 

Q.  What  is  specially  signified  by  anointing  the  forehead  ? 

A.  The  sanctification  of  the  mind,  or  thoughts. 

Q.  What  by  anointing  the  chest  1 

A.  The  sanctification  of  the  heart,  or  desires. 

Q.  What  by  anointing  the  eyes,  ears,  and  lips  ? 

A.  The  sanctification  of  the  senses. 

Q.  What  by  anointing  the  hands  and  feet  ? 

A.  The  sanctification  of  the  works,  and  whole  walk  of  the  Christian. 

On  the  Communion. 

Q.  WTiat  is  the  Communion  ? 

A.  The  Communion  is  a  Sacrament,  in  which  the  believer,  under 
the  forms  of  bread  and  wine,  partakes  of  the  very  Body  and  Blood  of 
Christ,  to  everlasting  life. 

Q.  How  was  this  Sacrament  instituted  1 

A.  Jesus  Christ,  immediately  before  His  passion,  consecrated  it 
for  the  first  time,  exhibiting  in  it,  by  anticipation,  a  lively  image  of 
His  sufferings  for  our  salvation ;  and  after  having  administered  it  to 
the  Apostles,  He  gave  them  at  the  same  time  a  commandment  ever 
after  to  perpetuate  this  Sacrament. 

Q.  What  is  to  be  noticed  in  the  Sacrament  of  the  Communion,  in 
regard  to  Divine  Service  in  the  Church  1 

A.  This,  that  it  forms  the  chief  and  most  essential  part  of  Divine 
Service. 

Q  What  is  the  name  of  that  Service,  in  which  the  Sacrament  of 
the  Communion  is  consecrated  1 

A.  The  Liturgy. 

Q.  What  means  the  word  Liturgy  ? 

A.  Common  Service :  but  the  name  Liturgy  is  specially  appropri- 
ated to  that  Divine  Service,  in  which  the  Sacrament  of  the  Commun- 
ion is  consecrated. 

Q.  What  is  to  be  noted  of  the  place  where  the  Liturgy  is  cele- 
brated 1 

A.  It  must  always  be  consecrated  in  a  temple,  iha  table  in  which, 
or  at  least,  if  there  be  no  such  table,  the  antimense  on  wiiich  the  Sa- 
crament is  consecrated,  must  have  been  consecrated  by  a  Bishop. 

Q.  AVliy  is  the  temple  called  a  Church  ! 

A.  Because  the  faithful,  who  compose  the  Church,  meet  in  it  for 
prayer  and  Sacraments. 

Q.  Why  is  the  table,  on  which  the  Sacrament  of  the  Communion 
Is  consecrated,  called  the  throne  ? 

A.  Because  on  it  Jesus  Christ,  as  King,  is  mystically  present. 

Q.  What  general  order  of  parts  may  be  remarked  in  the  Liturgy  ? 


17 

brethren,  that  they,  seeing  me  approach  the  Altar  with  them, 
may  know  that  I  am  still  a  member  of  the  Church,  and  that  I 

A.  This,  that  first  the  elements  are  prepared  for  the  Sacrament ; 
secondly,  the  faithful  are  prepared  for  the  Sacrament ;  lastly,  the  Sa- 
crament itself  is  consecrated. 

Q.  What  is  the  name  of  that  part  of  the  Liturgy,  in  which  the  ele- 
ments are  prepared  for  the  Sacrament  ? 

A.  Pi'osJwmide,  TrpoaKoftldT). 

Q.  What  is  the  meaning  of  the  word  Proskomide  ? 

A.   Offertory. 

Q.  Wiiy  is  this  name  given  to  the  first  part  of  the  Liturgy  ? 

A.  From  the  custom  of  the  primitive  Christians  to  offer  in  the 
Church  bread  and  wine  for  the  celebration  of  the  Sacrament.  On  the 
same  account  this  bread  is  Q,2\\^Aj)rospl>.ora,  which  means  ohlation. 

Q.  In  what  consists  the  Offertory,  as  a  part  of  the  Liturgy  1 

A.  In  this,  that  with  mention  made  of  the  prophecies  and  types, 
and  partly  also  of  the  events  themselves,  relating  to  the  birth  and 
suffering  of  Jesus  Christ,  a  portion  is  taken  from  the  prosphora  for 
use  in  the  Sacrament,  and  likewise  a  portion  of  wine  mixed  with  water 
is  poured  off  into  the  holy  chalice,  wiiile  the  celebrator  makes  com- 
memoration of  the  whole  Church,  honors  the  glorified  Saints,  prays 
for  the  living  and  the  departed,  especially  for  the  ruling  powers,  and 
for  those  wdio,  of  their  own  faith  and  zeal,  have  brought  prosphorse,  or 
oblations. 

Q.  Of  w^hat  kind  should  bo  the  bread  for  the  Sacrament  1 

A.  Such  as  the  name  itself  of  bread,  the  holiness  of  the  Mystery, 
and  the  example  of  Jesus  Christ  and  the  Apostles  all  require ;  that 
is,  leavened,  pure,  wiieaten  bread. 

Q.  What  is  signified  by  this,  that  the  bread  or  loaf  which  is  strictly 
to  be  used  for  the  Communion  is  only  one  7 

A.  It  signifies,  as  the  Apostle  explains,  that  we,  being  many,  are 
one  bread,  and  one  body  ;  for  we  are  all  partakers  of  that  one  bread. 
1  Cor.  X.  17. 

Q.  Why  is  the  bread,  when  prepared  for  the  Communion,  called  the 
Lamb  t 

A.  Because  it  is  the  figure  of  Jesus  Christ  suffering,  as  was  in  the 
Old  Testament  the  Paschal  Lamb. 

Q.  What  was  the  Paschal  Lamb  ! 

A.  The  Lamb  which  the  Israelites,  by  God's  command,  killed  and 
ate  in  memory  of  their  deliverance  from  destruction  in  Egypt. 

Q.  Why  is  the  wine  for  the  Sacrament  of  the  Communion  mixed 
with  water  1 

A.  Because  the  whole  of  this  celebration  is  ordered  so  as  to  figure 
forth  the  sufferings  of  Christ;  and  wdien  He  suffered,  there  flow^ed 
from  His  pierced  side  blood  and  water. 

Q.  What  name  has  that  part  of  the  Liturgy,  in  which  the  faithful 
are  prepared  for  the  Sacrament  ? 

A.  The  ancients  called  it  the  Liturgy  af  the  Catechumens;  be- 
cause, besides  baptized  communicants,  tlie  catechumens  also,  who  are 


18 

desire  to  remain  ever  with  them  in  love  and  unity. 
Q.  Why  oughtest  thou  to-  Confess  ? 

preparing  for  Baptisni,  and  the  penitents,  who  are  not  admitted  to 
Communion,  may  be  present  at  it. 

Q.  With  what  does  this  part  of  the  Liturgy  begin  ? 

A.  With  the  Blessing,  or  glorification  of  the  Kingdom  of  the  Most 
Holy  Trinity. 

Q.  In  what  consists  this  part  of  the  Liturgy  ? 

A.  In  prayers,  singing,  and  reading  from  the  books  of  the  Apostles, 
and  from  the  Gospel. 

Q.  With  what  does  it  end  ? 

A.  With  the  order  given  to  the  catechumens  to  go  out  and  leave 
the  Church. 

Q.  What  is  the  name  for  that  part  of  the  Liturgy  in  which  the 
Sacrament  itself  is  celebrated  and  consecrated  ? 

A.  The  Liturgy  of  the  faithful ;  because  the  faithful  only,  that  is, 
the  baptized,  have  the  right  to  be  present  at  tiiis  Service. 

Q.  What  is  the  most  essential  act  in  this  part  of  the  Liturgy  ? 

A.  The  utterance  of  the  words  which  Jesus  Christ  spake  in  insti- 
tuting the  Sacrament ;  Take,  Eat,  this  is  My  Body :  Drink  ye  all  of 
it,  for  this  is  My  Blood,  of  the  New  Testament ;  Matt.  xxvi.  26,  27, 
28 ;  and  after  this  the  invocation  of  the  Holy  Ghost,  and  the  blessing 
the  gifts,  that  is,  the  bread  and  wine,  which  have  been  offered. 

Q.  Why  is  this  so  essential  ? 

A.  Because  at  the  moment  of  this  act,  the  bread  and  wine  are 
changed,  or  transubstantiated,  into  the  very  Body  of  Christ,  and  into 
the  very  Blood  of  Christ. 

Q.  How  are  we  to  understand  the  word  Transuhstantiation  ?  t 

A.  In  the  exposition  of  the  Faith  by  the  Eastern  Patriarchs,  it  is 
said  that  the  word  Transuhstantiation  is  not  to  be  taken  to  define  the 
manner  in  which  the  bread  and  wine  are  changed  into  the  Body  and 

f  "  The  Catholic  Church  of  the  East,  as  likewise  the  Russo-Greek,  uses,  it  is  true, 
the  word  Transuhstantiation  ;  Greek //erovcriwaif ;  understanding  hereby,  however, 
not  a  physical  and  carnal  Transubstantiatiation,  but  sacramental  and  mystical ;  she 
uses  the  word  Transuhstantiation  in  the  same  sense  that  the  most  ancient  of  the 
Greek  Fathers  used  the  words  jueTaTilayy,  /nerudeai^,  fiETaaToixEMcrig"  Ansioer  of 
Flaton,  Arch-hishop  of  Moscovj,  to  M.  Dutens,  on  the  Doctrine  of  the  Oriental  Church. 
— Dutens,  GEuvres  Melees,  part  ii,  p.  171.  Ed.  1797.  The  same  is  referred  to  as  of 
high  authority  by  Methodius,  Arch-bishop  of  Tver,  in  his  Liber  Historicus  de  Ee- 
bus  Priraitivae  Ecclesia3. 

In  an  interview  of  the  writer  with  a  distinguished  Metropolitan  of  the  Russian 
Church,  the  docti  ine  of  the  Sacraments  being  under  discussion,  reference  was  made 
to  the  use  of  the  word  Transuhstantiation ;  to  which  the  Metropolitan  replied  sub- 
stantially as  follows : — 

*'  The  use  of  this  word  was  introduced  into  Russia  through  Kieff,  in  the  17th 
century,  by  the  importation  of  Roman  Theological  Literature.  Since  then,  some  of 
our  Theologians  have  adopted  its  use,  while  others  very  strongly  disapprove  of 
this ;  and  to  the  latter  class  I  decidedly  belongf    The  manner  of  our  Lord's  pres- 


19 

A.  In  order  to  offer  to  God  contrition  for  my  sins,  with  pur- 
pose of  amendment  for  the  future  ;  and  so,  upon  this  my  con- 
Blood  of  the  Lord  :  for  this  none  can  understand  but  God ;  but  only 
thus  much  is  signified,  that  the  bread  truly,  really,  and  substantially, 
becomes  the  very  true  Body  of  the  Lord,  and  the  wine  the  very  Blood 
of  the  Lord.*  In  like  manner,  John  Damascene,  treating  of  the  Holy 
and  Immaculate  Mysteries  of  the  Lord,  writes  thus  :  It  is  truly  that 
Body  united  with  Godhead,  which  had  its  origin  from  the  Holy 
Virgin;  not  as  though  that  Body  ivhich  ascended  came  down  from 
Heaven,  but  because  the  bread  and  wine  themselves  are  changed  into 
the  Body  and  Blood  of  God.  But  if  thou  seekest  after  the  manner 
how  this  is,  let  it  suffice  thee  to  be  told,  that  it  is  by  the  Holy  Ghost ; 
in  like  manner  as,  by  the  same  Holy  Ghost,  the  Lord  formed  flesh  to 
Himself,  and  in  Himself,  from  the  Mother  of  God  ;  nor  know  I  aught 
more  than  this,  that  the  word  of  God  is  true,  poiverfuU  and  almighty^ 
hut  its  manner  of  operation  unsearchable.^' — 1.  4,  cap.  xiii.  7. 

Q.  What  is  required  individually  of  every  one  who  desires  to  ap- 
proach the  Sacrament  of  the  Communion  ? 

A.  To  examine  his  conscience  before  God,  and  to  cleanse  it  from 
sin  by  penitence ;  for  doing  which  he  has  helps  in  fasting  and  prayer. 
Jjct  a  man  examine  himself  and  so  let  him  eat  of  that  bread,  and 
drink  of  that  cup  ;  for  he  that  eateth  and  drinketh  unworthily,  eateth 
and  drinketh  damnation  to  himself,  not  discerning  the  hordes  Body. 
1.  Cor.  xi.  28,  29. 

Q.  What  benefit  does  he  receive  who  communicates  in  the  Body 
and  Blood  of  Christ  ? 

A.  He  is  in  the  closest  manner  united  to  Jesus  Christ  Himself,  and 
in  Him  is  made  partaker  of  everlasting  life.  He  that  eateth  My 
Flesh,  and  drinketh  My  Blood,  dwelleth  in  Me,  and  I  in  him.  John 
vi.  56.  Whoso  eateth  My  Flesli  and  drinketh  My  Blood,  hath  eter- 
nal life.     V.  54. 

Q.  Ought  we  to  communicate  often  in  the  holy  Mysteries  1 

ence  in  the  Blessed  Eucharist  is  a  mystsry  to  be  apprehended  by  faith,  and  not  a 
matter  to  be  speculated  and  dogmatized  upon,  or  reasoned  about.  All  definitions, 
or  pretended  explanations,  such  as  the  use  of  the  word  Transubstantiation,  are  but 
attempts  to  penetrate  the  mystery,  and  in  so  far  tend  to  overthrow  the  very  nature 
of  the  Sacrament." 

But  is  not  the  word  Transubstantiation  used  in  your  Longer  Catecliism  ?  I  asked. 

"It  is  72.0^,"  the  Metropolitan  emphatically  replied ;  " the  Russian  word  is  Fres- 
ushtchestvlenie,  answering  to  the  Greek  fxeTovoioacc.^^ 

It  is  used  by  Blackmore  repeatedly,  I  rejoined,  in  his  English  translation  of  it. 

''  Then  the  translation  is  incorrect,"  the  Metropolitan  replied ;  "  we  took  good  care 
that  the  word  should  not  be  in  our  Catechism." 

Notwithstanding,  I  have  given  Blackmore's  translation,  verbatim,  tliroughout. 

*  "  The  Body  and  Blood  of  Christ,  which  are  verily  and  indeed  taken  and  re- 
ceived by  the  faithful  in  the  Lord's  Supper." — Catechism  of  the  Church  of  England. 

"That  we     *     *    may  be  partakers  of  His  most  blessed  Body  and  Blood." 

American  Prayer  of  Consecration. 


20 

trition,   to  receive  of   God's  mercy  Absolution   through  my 
ghostly  Father. 

A.  The  primitive  Christians  communicated  every  Lord's  Day ;  but 
now  few  have  such  purity  of  life  as  to  be  always  prepared  to  approach 
so  great  a  Mystery.  Our  Mother  the  Church  calls  on  all  who  would 
live  religiously,  to  confess  before  their  ghostly  Father,  and  communi- 
cate in  the  Body  and  Blood  of  Christ,  four  times  yearly,  or  even  every 
month,  but  requires  all  without  exception  to  receive  it  at  the  least 
once  in  the  year.     See  Orthod.  Confess.  P.  i,  Q.  90. 

Q.  What  part  can  they  have  in  the  Divine  Liturgy,  who  only  hear 
it,  without  approaching  the  Holy  Communion  ? 

A.  They  may  and  should  take  part  in  the  Liturgy  by  prayer,  and 
faith,  and  especially  by  a  continual  remembrance  of  our  Lord  Jesus 
Christ,  Who  expressly  has  commanded  us  to  do  this  in  remembrance 
of  Him.    Luke  xxii.  19. 

Q.  What  should  we  remember  at  that  time  in  the  Liturgy,  when 
they  make  the  Procession  with  the  Gospel  ? 

A.  Jesus  Christ  appearing  to  preach  the  Gospel.  So  also  while  the 
Gospel  is  reading,  we  should  have  the  same  attention  and  reverence, 
as  if  we  saw  and  heard  Jesus  Christ  Himself. 

Q.  What  should  we  remember  at  that  time  in  the  Liturgy,  when 
they  make  the  Procession  with  the  Gifts  from  the  table  of  preparation 
to  the  Altar  ? 

A.  Jesus  Christ  going  to  suffer  voluntarily,  as  a  victim  to  the 
slaughter,  while  more  than  twelve  legions  of  Angels  were  ready  around 
to  guard  Him  as  their  King.  The  King  of  kings,  and  Lord  of 
lords,  Cometh  to  he  slaughtered.  Hymn  for  the  Liturgy  on  the  great 
Sabbath. 

Q.  What  should  we  remember  at  the  moment  of  the  consecration 
of  the  Sacrament,  and  while  the  Clergy  are  communicating  within  the 
altar  1 

A.  The  mystical  supper  of  Jesus  Christ  Himself  with  His  Apostles, 
His  suffering,  death,  and  burial. 

Q.  What  is  set  forth  after  this,  by  the  drawing  back  of  the  veil,  the 
opening  of  the  royal  doors,  and  the  appearance  of  the  Holy  Gifts? 

A.  The  appearance  of  Jesus  Christ  Himself  after  His  resurrection. 

Q.  What  is  figured  by  the  last  shewing  of  the  holy  Gifts  to  the 
people,  after  which  they  are  hid  from  view  ? 

A.  The  ascension  of  Jesus  Christ  into  Heaven. 

Q.  Will  the  use  of  the  Sacrament  of  the  holy  Communion  continue 
ever  in  the  true  Church  of  Christ  1 

A.  Assuredly  it  will  ever  continue,  even  to  Christ's  coming  again, 
agreeably  to  the  words  of  the  Apostle  Paul :  For  as  oft  as  ye  eat  this 
bread,  and  drink  this  ctip,  ye  do  shew  forth  the  Lord's  deaths,  till  He 
come      1  Cor.  xi.  26. 

On  Penitence. 

Q.  What  is  Penitence  1 

A.  Penitence  is  a  Sacrament,  in  which  he  who  confesses  his  sins  is, 


21 

Q.  What  general  rule  oughtest  thou  to  follow  in  matters  of 
Christian  discipline  and  order  ? 

on  the  outward. declaration  of  pardon  by  the  Priest,  inwardly  loosed 
from  his  sins  by  Jesus  Christ  Himself* 

Q.  What  is  the  origin  of  this  Sacrament  ? 

A.  They  who  came  to  John  the  Baptist,  ys\\o  preached  the  haptism 
of  repentance  for  the  remission  of  sins,  confessed  their  sins.  Mark  i.  4, 
5.  The  Apostles  were  promised  by  Jesus  Christ,  power  to  forgive  sins, 
"when  He  said  ;  Whatsoever  ye  shall  bind  on  earth,  shall  he  bound  in 
Heaven ;  and  whatsoever  ye  shall  loose  on  earth,  shall  be  loosed  in 
Heaven.  Matt,  xviii.  18.  And  after  His  resurrection  He  actually 
gave  them  this  power,  saying  :  Receive  ye  the  Holy  Ghost:  whoseso- 
ever sins  ye  remit,  they  are  remitted  unto  them;  and  whosesoever  sins  ye 
retain,  they  are  retained.     John  xx.  22,  23. 

Q.  What  is  required  of  the  Penitent  1 

A.  Contrition  for  his  sins,  with  a  full  purpose  of  amendment  of  life, 
faith  in  Jesus  Christ,  and  hope  in  His  mercy. 

For  godly  sorrow  worheth  repentance  to  salvation  not  to  he  repented 
of.  2.  Cm*,  vii.  10.  But  if  the  wicked  turn  from  his  wickedness,  and 
do  that  which  is  lauful  and  right,  he  shall  live  thereby.  Ezek.  xxxiii. 
19.  To  Him,  that  is  to  Jesus  Christ,  give  all  the  Prophets  witness,  that 
through  His  name  zohosoever  believeth  in  Him  shall  receive  remission 
of  sins.     Acts  x.  43. 

Q.  Are  there  not  besides  certain  preparations  and  aids  to  Penitence? 

A.  Such  are  fasting  and  prayer. 

Q.  Is  there  not  besides  these  a  certain  special  mean  used  by  holy- 
Church  for  cleansing  and  giving  peace  to  the  conscience  of  the  penitent? 

A.  Such  a  mean  is  the  epitimia,  or  penance. 

Q.  What  is  the  epitimia  % 

A.  The  word  means  punishment.  See  2.  Cor.  ii.  6.  Under  this 
name  are  prescribed  to  the  penitent,  according  as  may  be  requisite, 
divers  particular  exercises  of  piety,  and  clivers  abstinences  or  priva- 
tions, serving  to  efface  the  unrighteousness  of  sin,  and  to  subdue  sinful 
habit :  as,  for  instance,  fasting  beyond  what  is  prescribed  for  all,  or, 
for  grievous  sins,  suspension  from  the  holy  Communion  for  a  given 
time. 

*  Confession  in  the  Oriental  Church  is  very  different  from  what  it  is  in  the 
Church  of  Rome.  There  is  no  confessional  box ;  no  inquisition  of  the  conscience ; 
no  prying  into  personal,  social,  or  political  secrets;  it  is  scarcely  more  indeed 
than  would  be  the  general  carrying  out  in  practice  of  the  exhortation  at  the  begin- 
ning of  our  Communion  Service.  An  eminent  Russian  Priest  informed  the  writer 
that  when  a  Communicant  came  to  him  for  Confession,  he  generally  began  by  ask- 
ing if  since  his  last  communion  he  had  been  in  the  habit  of  yielding  to  any  beset- 
ting sin,  or  had  consciously  committed  any  special  and  grievous  sin.  And  that,  if 
the  person  answered  in  the  negative,  he  put  no  further  inquiries.  In  cases  where 
a  formal  examination  of  the  penitent  is  made,  it  is  usually  on  the  basis  6f  the  Ten 
Commandments. 

3 


22 

A.  I  ought  to  do  in  all  things  as  is  commanded,  or  shall  be 
commanded,  by  my  holy  Mother,  the  Church  ;  and  for  this  cause 

On  Orders. 

Q.  What  are  Orders  ? 

A.  Orders  are  a  Sacrament,  in  which  the  Holy  Ghost,  by  the  laying 
Oil  of  the  Bishop's  hands,  ordains  them  that  be  rightly  chosen  to  min- 
ister Sacraments,  and  to  feed  the  flock  of  Christ.  Ltet  a  man  so 
account  of  us,  as  of  the  jninisters  of  Christ,  and  stewards  of  the  Mys- 
teries of  God.  1  Cor.  iv.  1.  Take  heed  therefore  unto  yourselves, 
and  to  all  the  flock,  over  the  which  the  Holy  Ghost  hath  made  you 
overseers,  to  feed  the  Church  of  God,  which  He  hath  purchased  with 
His  own  Blood.     Acts  xx.  28. 

Q.  What  is  it  to  feed  the  Church  ? 

A.  To  instruct  the  people  in  faith,  piety,  and  good  works. 

Q.  How  many  necessary  degrees  are  there  of  Orders  1 

A.  Three ;  those  of  Bishop,  Friest,  and  Deacon. 

Q.  What  difference  is  there  between  them  ] 

A.  The  Deacon  serves  at  the  Sacraments ;  the  Priest  hallows  Sac- 
raments, in  dependence  on  tire  Bishop ;  the  Bishop  not  only  hallows 
the  Sacraments  himself,  but  has  power  also  to  impart  to  others,  by 
the  laying  on  of  his  hands,  the  gift  and  grace  to  hallow  them.  Of 
the  Episcopal  power  the  Apostle  Paul  thus  writes  to  Titus :  For 
this  cause  left  I  thee  in  Crete,  that  thou  shouldest  set  in  order  the 
things  that  are  wanting,  and  ordain  Elders  in  every  city  ;  Tit.  i.  5. 
And  to  Timothy  :  Fay  hands  suddenly  on  no  man.     1.  Tim.  v.  22. 

On  Matrimony. 

Q.  What  is  Matrimony  ? 

A.  Matrimony  is  a  Sacrament,  in  which,  on  the  free  promise  of  the 
man  and  woman  before  the  Priest  and  the  Church  to  be  true  to  each 
other,  their  conjugal  union  is  blessed,  to  be  an  image  of  Christ's  un- 
ion with  the  Church,  and  grace  is  asked  for  them  to  live  together  in 
godly  love  and  honesty,  to  the  procreation  and  Christian  bringing  up 
of  children. 

Q.  Whence  doth  it  appear  that  Matrimony  is  a  Sacrament  1 

A.  From  the  following  words  of  the  Apostle  Paul :  A  man  shall 
leave  his  father  and  mother,  and  shall  be  joined  unto  his  wife,  and  they 
two  shall  he  one  flesh.  This  Sacrament  is  great :  hut  I  speah  con- 
cerning Christ  and  the  Church.     Eph.  v.  31,  32. 

Q.  Is  it  the  duty  of  all  to  marry  ? 

A.  No.  Virginity  is  better  than  wedlock,  if  any  have  the  gift  to 
keep  it  undefiled.  Of  this,  Jesus  Christ  has  said  expressly  ;  All  men 
cannot  receive  this  saying,  save  they  to  whom  it  is  given.  He  that  is 
ahle  to  receive  it,  let  him  receive  it.     Matt.  xix.  11,  12. 

And  the  Apostle  says;  1  say  therefore  to  the  unmarried  and  wid- 
ows, it  is  good  for  them  if  they  ahide  even  as  I ;  hut  if  they  cannot 
contain,  let  them  marry  ;     *     *     *     He  that  is  unmarried  carethfor 


23 

I  will  daily  pray  unto  God,  that  I  may  never  fall  away  from 
her,  but  constantly  flee  all  schism,  strife,  and  dissension. 

Q.  What  dost  thou  hope  to  gain  by  the  perfect  fulfillment 
of  thy  Christian  duty  ? 

A.  I  hope  to  gain  from  God's  mercy  all  blessings,  both  tem- 
poral and  eternal ;  that  is  to  say,  in  this  life  all  manner  of 
satisfaction  and  honour,  and  in  the  life  to  come  eternal  hap- 
piness. For  I  believe  that  my  just  Lord  will  come  to  judge 
the  quick  and  the  dead,  and  that  after  that  judgment  neither 
the  happiness  of  good  people  nor  the  torments  of  the  bad 
shall  have  an  end. 

Q.  Is  Faith  alone,  without  good  works,  enough  for  salva- 
tion ? 

A.  By  no  means  :  for  Faith  without  works  is  dead. 

Q.  Where  hast  thou  rules  prescribed  for  good  works  ? 

A.  In  the  Law  of  God,  which  is  contained  in  the  following 
Ten  Commandments  : — 

I.  I  am  the  Lord  thy  God,  thou  shalt  have  none  other  gods 
but  me. 

II.  Thou  shalt  not  make  to  thyself  any  graven  image,  nor 
the  likeness  of  anything  that  is  in  Heaven  above,  or  in  the 

the  things  that  belong  unto  the  Lord,  how  he  may  please  the  Lord  ; 
hut  he  that  is  married  carethfor  the  things  that  are  of  the  world,  how 
he  7nay  please  his  wife — *  *  #  *  ^g  ^/^^^  giveth  his  virgin  in 
marriage  doeth  well ;  but  he  that  giveth  her  not  in  marriage  doeth 
better.     1  Cor.  vii.  8,  9.    32,  33.  38. 

On  Unction  with  Oil. 

Q.  What  is  Unction  with  Oil  ? 

A.  Unction  with  Oil  is  a  Sacrament,  in  which,  while  the  body  is 
anointed  with  oil,  God's  grace  is  invoked  on  the  sick,  to  heal  him  of 
spiritual   and  bodily  infirmities. 

Q.  Whence  is  the  origin  of  this  Sacrament  ? 

A.  From  the  Apostles,  who,  having  received  power  from  Jesus 
Christ,  anointed  with  oil  many  that  were  sick,  and  healed  them.  Mark 
vi.  13. 

The  Apostles  left  this  Sacrament  to  the  Priests  of  the  Church,  as 
is  evident  from  the  following  words  of  the  Apostle  James :  Is  any 
sick  among  you  1  Let  him  call  for  the  Elders  of  the  Church  ;  and 
let  them  pray  over  him,  anointing  him  with  oil  in  the  name  of  the 
Lord  :  and  the  prayer  of  faith  shall  save  the  sick,  and  the  Lord  shall 
raise  him  up  ;  and  if  he  have  committed  sins,  they  shall  be  forgiven 
him.     James  v.  14,  15. 


24 

earth  beneath,  or  in  the  water  under  the  earth  :  thou  shalt  not 
bow  down  to  them,  nor  serve  them. 

III.  Thou  shalt  not  take  the  Name  of  the  Lord  thy  God  in 
vain. 

IV.  Eemember  the  Sabbath  day  to  keep  it  holy  :  six  days 
shalt  thou  labour,  and  do  in  them  all  that  thou  hast  to  do  ; 
but  the  seventh  day  is  the  Sabbath  to  the  Lord  thy  God. 

Y.  Honour  thy  Father  and  thy  Mother,  that  it  may  be  well 
with  thee,  and  that  thy  days  may  be  long  upon  the  earth. 

VI.  Thou  shalt  do  no  murder. 

VII.  Thou  shalt  not  commit  adultery. 

VIII.  Thou  shalt  not  steal. 

IX.  Thou  shalt  not  bear  false  witness  against  thy  neighbour. 

X.  Thou  shalt  not  covet  thy  neighbour's  wife,  thou  shalt 
not  covet  thy  neighbour's  house,  nor  his  field,  nor  his  servant, 
nor  his  maid,  nor  his  ox,  nor  his  ass,  nor  any  other  beast,  nor 
anything  that  is  his. 

Q.  What  dost  thou  learn  from  the  first  Commandment  ? 

A.  I  learn  to  believe  with  my  heart,  and  confess  with  my 
lips  one  only  God,  to  love  and  honour  Him  only  above  all 
things,  to  trust  in  Him  and  in  Him  only  ;  and  therefore  to 
flee  by  all  means  all  Atheism,  Polytheism,  Sorcery,  Supersti- 
tion, Heresy,  and  Schism  ;  likewise  all  pride,  which  trusts  in 
its  own  inventions,  in  its  OAvn  or  others'  strength  or  riches, 
without  considering  the*  Providence  of  God. 

Q,  How  ought  we  to  honour  the  Saints  who  have  pleased 
God.? 

A.  Not  as  God  Himself;  but  as  His  servants,  who  enjoy 
His  favour,  and  intercede  with  Him  for  our  salvation  :  and 
withal  we  should  imitate  their  lives. ''^" 

*  In  the  correspondence  of  the  Non-jurors  with  the  Greeks,  the 
former  expressed  their  apprehensions  of  the  danger  of  going  too  far 
in  ascriptions  of  honor  to  the  Blessed  Virgin  and  Saints ;  to  which  the 
Patriarch  and  Synod  of  Constantinople  replied  as  follows  : — 

"Here  we  may  fairly  cry  out  with  David,  '  Thty  were  in 
great  fear,  where  no  fear  was :'  Ps.  liii.  5.  For,  when  we  thus  mag- 
nify and  extol  the  holy  Mother  of  God,  and  ever  Virgin  Mary,  we  do 
by  no  means  give  Divine  Honour  either  to  this  most  Glorious  Crea- 
ture, or  any  other,  but  acknowledge  and  adore  one,  and  one  only.  Ma- 
ker and  Creator  of  all  things,  visible  and  invisible ;  and  serve,  praise  , 


25 

Q.  What  does  God  forbid  in  the  second  commandment  ? 
A.  He  forbids  us  to  honour  graven  images,  or  any  creature 


and  glorify  Him  alone  as  God  the  Almighty.  For,  we  know  how  to 
make  a  distinction  in  worship,  and  give  that  of  Aa-pem  to  God  only, 
but  that  of  ^ov^ka  to  the  holy  Apostles,  Martyrs,  and  righteous  and 
godly  Fathers ;  honouring  them  as  faithful  servants  and  true  friends 
of  God :  therein  imitating  the  holy  Psalmist  David,  who  says :  I 
greatly Jionour  thy  friends,  O  God.  Ps.  cxxxix.  17.  For,  whom  the 
Lord  called  his  friends  and  children,  (for  he  says,  I  no  more  call  you 
servants,  but  friends  and  children  and  heirs.  Jno.  xv.  15,)  the  same 
we  honour  and  worship,  not  with  Aarpeta,  but  with  Aov?,ei,a:  and  call 
upon  them  for  their  intercession,  as  persons  that  are  living  after  death, 
and  have  received  favour  from  God,  and  as  seeing  and  hearing  what 
is  done  here,  even  as  the  angels  *  But,  let  not  this  affright  you. 
For  no  one  that  is  not  wholly  ignorant  and  without  understanding, 
could  worship  or  serve  the  creature  above  the  Creator,  unless  he  was 
an  Idolater,  a  Polytheist,  or  a  Madman.  For  we  honour,  also,  earthly 
Princes,  and  crown  them,  and  bow  down  to  them  with  much  rever- 
ence, and  worship  them  with  the  bended  knee,  and  are  not  upon  that 
account  called  men-worshippers :  nor  are  we  looked  upon  as  people 
that  honour  the  creature  above  the  Creator.  For  the  worship  we  give 
them,  is  that  of  AovXka,  as  servants  elect  of  God,  and  honoured  of 
him,  and  therefore  both  being,  and  being  called,  Qeoaef^Hg.  Nor  are  we 
found  fault  with  for  this.  Besides,  a  terrestrial  Prince  seeing  his 
friends  and  servants  honoured  and  worshipped  by  other  inferiors,  re- 
joices, and  abundantly  recompenses  the  honour  to  them.  For,  we 
don't  pay  them  the  same  honour  that  is  due  to  the  King  only,  but 
such  as  is  proper  for  the  friends  of  a  King." 

In  conversation  with  a  learned  and  distinguished  Russian  Priest, 
the  writer  expressed  to  him  the  decided  objections  we  should  have  to 
many  of  the  addresses  to  the  Virgin  and  Saints  contained  in  the  Ori- 
ental Office  Books.  To  this  he  replied  that,  "to  understand  these 
properly,  we  should  interpret  them  in  the  Oriental  sense,  regarding 
them  as  poetical  apostrophe,  and  pious  ejaculations,  in  accordance 
with  the  fervid  imagination  which  characterizes  the  Orientals,  rather 
than  set  prayers,  in  the  literal,  matter  of  fact  way  of  the  Occident- 


*  It  may  be  mentioned,  as  pertinent  to  this  point,  that  in  a  pubhc  Service  ap- 
pointed in  the  year  1681,  pursuant  to  an  Act  of  Parhament,  and  at  the  command 
of  the  Crown,  by  the  Arclibishop  of  Canterbury,  to  be  used  in  all  Churches  on  the 
day  of  King  Charles,  the  Martyr,  occurs  the  following: — "We  beseech  Thee  to 
give  us  all  grace  to  remember  and  provide  for  our  latter  end,  by  a  careful  imitation 
of  this  Thy  blessed  Saint  and  Martyr,  and  all  otlier  Thy  Saints  and  Martyrs  that 
have  gone  before  us;  that  we  maybe  made  worthy  to  receive  benefit  by  their 
prayers,  which  they  in  communion  with  Thy  Church  Catholic  offer  up  unto 
Thee,  for  that  part  of  it  here  militant,  and  in  fight  with,  and  in  danger  from  the 
flesh."     GardwelVa  Conferences,  &c,,  p,  388, 

3* 


26 

whatever,  as  God :  He  forbids  ns  likewise  to  be  superstitious 
or  hypocritical,  covetous  or  lovers  of  pleasure  ;  for  the  covet- 
ous man  and  the  lover  of  pleasure  serves  mammon  as  his  idol. 

Q.  How  ought  we  to  honour  the  holy  Icons  ? 

A.  We  ought  to  honour  them,  but  not  to  .  make  gods  of 
them  :  for  Icons  are  merely  representations,  which  serve  to  re- 
mind us  of  the  works  of  God  and  of  His  servants,  to  the  in- 
tent that  we,  by  looking  upon  them,  may  be  stirred  up  -to  the 
imitation  of  holiness.''*' 

als."  "  Translated  into  EngUsJi,''  he  added,  "  and  taken  in  the  sense  in 
which  you  use  such  language,  I  should  object  to  many  expressions  no 
less  than  do  you ;  but  to  understand  us  as  using  these  expressions  in 
your  sense,  is  quite  to  7?iz«understand  us." 

*  The  Longer  Catechism  on  the  second  Commandment  is  as  fol- 
lows : — 

"■  Q.  What  is  s^ graven  image,  as  spoken  of  in  the  second  Command- 
ment? 

A.  The  Commandment  itself  explains  that  a  graven  image,  or  idol, 
is  the  likeness  of  some  creature,  in  heaven,  or  earth,  or  in  the  waters, 
which  men  bow  down  to  and  serve,  instead  of  God. 

Q.  What  is  forbidden  then  by  the  second  Commandment  ] 

A.  We  are  forbidden  to  bow  down  to  graven  images  or  idols,  as  to 
supposed  deities,  or  as  to  likenesses  of  false  gods. 

Q.  Are  we  not  hereby  forbidden  to  have  any  sacred  representa- 
tions whatever  % 

A.  By  no  means.  This  very  plainly  appears  from  hence,  that  the 
same  Moses,  through  whom  God  gave  the  commandment  against 
graven  images,  received  at  the  same  time  from  God  an  order  to  place 
in  the  Tabernacle,  or  moveable  Temple  of  the  Israelites,  sacred  rep- 
resentations of  Cherubim  in  gold,  and  to  place  them  too  in  that  inner 
part  of  the  temple  to  which  the  people  turned  for  the  worship  of  God. 

Q.  Why  is  this  example  worthy  of  remark  for  the  Orthodox  Chris- 
tian Church  % 

A.  Because  it  illustrates  her  use  of  holy  Icons. 

Q.  What  is  an  Icon  % 

A.  The  word  is  Greek,  and  means  an  image  or  representation.  In 
the  Orthodox  Church  this  name  designates  sacred  representations  of 
our  Lord  Jesus  Christ,  God  incarnate,  His  *immaculate  Mother,  and 
His  Saints. 

Q.  Is  the  use  of  holy  Icons  agreeable  to  the  second  Command- 
ment % 

A.  It  would  then  and  then  only  be  otherwise,  if  any  one  were  to 
make  gods  of  them ;  but  it  is  not  in  the  least  contrary  to  this  Com- 
mandment to  honour  Icons  as  sacred  representations,  and  to  use  them 
for  the  religious  remembrance  of  God's  works  and  of  His  Saints  ;  for 
when  thus  used  Icons  are  books,  written  with  the  forms  of  persons 


27 

Q.  Wliat  doth  Grod  forbid  in  the  third  Commandment  ? 

A.  He  bids  us  not  to  use  His  Name  thoughtlessly,  but  only 
in  our  prayers,  or  in  lawful  oaths  on  necessary  occasions,  and 
even  then  with  great  reverence  and  caution  ;  and  therefore  it 
is  highly  sinful  to  say  any  thing  against  God,  the  Faith,  or  the 
Holy  Church,  to  perjure  oneself,  to  use  God's  name  lightly,  to 
ask  any  thing  improper  of  Him,  or  to  break  one's  owji  good 
and  lawful  promises. 

and  things  instead  of  letters.  See  Greg.  Magn.  Ep.  1.  IX.  Ep.  9.  ad 
Seren.  Episc. 

Q.  AVhat  disposition  of  mind  should  we  have,  when  we  reverence 
the  Icons  1 

A.  While  we  look  on  them  with  our  eyes,  we  should  mentally  look 
to  God  and  to  the  Saints,  who  are  represented  on  them. 

Q.  What  general  name  is  there  for  sin  against  the  second  Com- 
mandment ? 

A.  Idolati-y. 

Q.  Are  there  not  also  other  sins  against  this  Commandment  1 

A.  Besides  gross  idolatry,  there  is  yet  another  sort  more  subtle,  to 
which  belong : — 

1.  Covetousness. 

2.  Belli/service  or  sensuality,  gluttony,  and  drunkenness. 

3.  Pride,  to  which  belongs  likewise  vanity. 
Q.  Wliy  is  covetousness  referred  to  idolatry  ? 

A.  The  Apostle  Paul  expressly  says  that  covetousness  is  idolatry, 
Col.  iii.  5 ;  because  the  covetous  man  serves  riches  rather  than  God. 

Q.  If  the  second  Commandment  forbids  the  love  of  gain,  what  con- 
trary duties  does  it  thereby  necessarily  enjoin  ? 

A.  Those  of  contentcdness  and  liberality. 

Q.  Why  is  belly-service  referred  to  idolatry  ? 

A.  Because  belly-servers  set  sensual  gratification  above  every- 
thing ;  and  therefore  the  Apostle  Paul  says  that  their  God  is  their 
helly  ;  or,  in  other  words,  that  the  belly  is  their  idol.     Philip,  iii.  19. 

Q.  If  the  second  Commandment  forbids  belly-service,  what  contra- 
ry duties  does  it  thereby  enjoin  1 

A.  Those  of  temperance  andjasting. 

Q.  Why  are  pride  and  vanity  referred  to  idolatry  ? 

A.  Because  the  proud  man  values  above  everything  his  own  abili- 
ties and  excellencies,  and  so  they  are  his  idol ;  the  vain  man  wishes, 
further,  that  others  also  should  worship  the  same  idol.  These  proud 
and  vain  dispositions  were  exemplified  even  sensibly  in  Nebuchad- 
nezzar, King  of  Babylon,  who  first  set  up  for  himself  a  golden  idol, 
and  then  ordered  all  to  worship  it.     Dan.  iii. 

Q.  Is  there  not  still  another  vice  which  is  near  to  idolatry  ? 

A.  Such  a  vice  is  hypocrisy ;  when  a  man  uses  the  outward  acts 
of  religion,  such  as  fasting,  and  the  strict  observance  of  ceremonies, 


28 

Q.  What  doth  Grod  require  in  the  fourth  Commandment  ? 

A.  He  requires  us,  on  all  Sundays  and  Holy  Days,  to  leave 
off  our  business  and  labor,  to  go  to  Church,  to  hear  and  read 
attentively  for  our  spiritual  instruction,  to  teach  our  children 
and  household  at  home  the  law  of  Grod,  and  carefully  to  avoid 
all  vice  and  dissipation,  especially  drunkenness,  which  is  sinful 
on  any^day,  but  above  all  on  these,  which  are  set  apart  to  be 
kept  holy. 

in  order  to  obtain  respect  from  the  people,  without  thinking  of  the 
inward  amendment  of  his  heart.     Matt.  vi.  5,  7. 

Q.  If  the  second  Commandment  forbids  pride,  vanity,  and  hypoc- 
risy, what  contrary  duties  does  it  thereby  enjoin  ? 

A.  Those  of  humility  and  doing  good  in  secretP 

A  very  satisfactory  account  of  the  status  of  the  Greek  Church  in 
respect  to  the  worship  of  pictures  is  given  by  Mr.  Edward  Masson  in 
his  '  Apology  for  the  Greek  Church,'  which  was  edited,  with  an  In- 
troduction, by  the  Rev.  J.  S.  Howson,  M.  A.,  (one  of  the  authors  of  the 
Life  and  Writings  of  St.  Paul,)  in  1844.  Mr.  Masson,  as  Mr.  Howson 
states  in  his  introduction,  had  then  resided  some  twenty  years  in 
Greece.  At  one  time  he  was  Attorney-General  of  the  Greek  Govern- 
ment ;  after  that  he  became  Judge  in  the  Supreme  Court  of  Areo- 
pagus, and  more  recently  was  a  Professor  in  the  University  of  Athens. 
Having  such  a  mastery  of  the  Greek  language  as  to  **  plead  in  it  for 
hours  with  great  fluency  and  eloquence,"  and  being,  moreover,  when 
he  wrote,  as  he  continues  to  this  day,  a  Scotch  Presbyterian,  and 
therefore  "  of  the  straitest  sect"  of  all  bearing  this  name,  his  state- 
ment of  the  matter  under  consideration  is  probably  more  impartial 
and  reliable  than  anyt;hing  to  be  had  in  so  brief  a  space.  It  is  as 
follows : — 

"  The  Greek  Church  expressly  declares  all  worship''  [larpka,  or  di- 
vine worship,  the  author  means]  "  of  pictures  to  be  idolatry.  On  the 
principle  that  the  sight  of  the  portrait  of  a  venerated  or  beloved  indi- 
vidual awakens  the  respectful  or  affectionate  remembrance  of  the  ab- 
sent or  deceased  original,  she  permits  in  her  members  a  simple  ex- 
pression of  respect  for  the  originals  at  the  sight  of  the  portraits  of 
such  distinguished  fellow  Christians,  as  by  their  lives  and  deaths  have 
glorified  God.  Anything  beyond  this  she  condemns.  The  decree  of 
the  Seventh  Council,  which  authorized  the  admission  of  pictures  into 
Churches,  distinctly  limits  the  signification  of  the  word  TrpoaKvv7}a/.g,  de- 
claring it  to  be  exactly  synonymous  with  'aaTraajuoc  or  (pilrifxa,  saluta- 
tion, or  kiss.  It  is  true,  the  a^  ord  TzpoaKvvvaic  is  applied  also  to  God ; 
and  hence  the  necessity  of  fixing  its  meaning,  as  taken  in  connection 
with  pictures.  The  same  word  is  in  use  at  the  present  day  in  Greece, 
to  express  various  degrees  of  respect,  from  the  worship  of  God  down 
to  the  ordinary  salutation  of  a  friend  or  neighbor."     P.  31.      *         * 

And  again :  "  It  is  a  remarkable  fact  that  the  decision  of  the  Second 


29 

Q.  What  does  God  require  in  the  fifth  Commandment  ? 

A.  He  commands  us  to  honour  and  obey  our  Parents,  a  name 
"which  includes  our  Sovereign,  our  Spiritual  Pastors  and  Civil 
Governors,  our  Teachers,  Benefactors  and  Elders  ;  also  to  love 
all  men  even  as  ourselves. 

Nicene  Council  was  at  the  time  misunderstood  by  most  of  the 
Churches  of  the  West ;  and  by  most  historians  is  still  entirely  misre- 
presented. The  Council  of  Frankfort  and  the  British  Churches  con- 
demned what  they  erroneously  supposed  to  be  the  import  of  the  M- 
cene  decree ;  and  unconsciously  but  explicitly  sanctioned  its  real  pur- 
port. They  condemed  the  worship  {larpka)  of  images,  but  deprecated 
the  fury  of  the  Iconoclasts.  *  The  Churches  of  France,  Germany,  Eng- 
land, and  Spain/  says  Gibbon,  'steered  a  middle  course  between 
the  adoration  and  the  destruction  of  images,  which  they  admitted 
into  their  temples,  not  as  objects  of  worship,  but  as  lively  and  useful 
memorials  of  faith  and  history.'  Now,  this  *  middle  course'  certainly 
comprehends  all  that  the  Nicene  decree  was  really  Intended  to  con- 
vey." *  *  *  *  The  declaration  of  the  English  (British)  Bish- 
ops to  the  Synod  of  Russia  (and  the  Eastern  Patriarchs,)  that  they 
distinctly  rejected  the  opinion  of  the  Iconoclasts,  admitted  the  use  of 
pictures  in  Churches,  and  by  no  means  denied  that  pictures^  like  all 
other  things  connected  with  religion,  ought  to  receive  a  certain  re- 
spect and  reverence,  would  undoubtedly  have  been  regarded  by  the 
Second  Nicene  Council  as  a  full  and  satisfactory  adhesion  to  what 
good  Arch-bishop  Usher  calls  the  Second  Nicene  Council's  "base 
decree."  *  *  *  *  j^\  misconceptions  of  the  principle  adopted 
in  the  Second  Nicene  Council,  and  held  by  the  Greek  Church,  have 
arisen  partly  from  the  ambiguity  of  the  terms  7rpoaKvv?]aic,  cultus,  tvor- 
ship,  and  partly  from  various  gesticulations  in  religious  worship,  pe- 
culiar to  the  East,  and  emanating  from  the  lively  imagination  of  Ori- 
entals, and  not  unconnected  with  the  humiliating  (that  is.  Christian- 
izing) political  despotism  to  which  the  Eastern  nations  have  always 
been  subjected.  UpooKvyqaq,  cultus,  worship,  all  express  a  certain  re- 
spect, the  degree  being  fixed  by  the  circumstances  of  the  case  or  the 
context.  ii.poaKvv7]aLg,  when  used  by  the  Greek  Church  in  reference  to 
Saints  or  their  pictures,  is  exactly  equivalent  to  the  now  antiquated 
meaning  of  the  word  worship,  *  Your  Worship,^  *  The  Right  Wor- 
shipful,' &c.  To  assert  that  the  Greek  Church  actually  sanctions 
picture-worship,  is  in  fact  as  absurd,  as  it  would  be  to  accuse  the 
Church  of  England  of  enjoining  wife-worship,  because  every  Angli- 
can, when  married,  does  solemnly  promise  to  '  worship'  his  wife.  In 
the  "Opoq  or  decree  of  the  Second  Nicene  Council,  the  meaning  of 
nponKvveiv  is  fixed  by  aaTTuCeadai ;  and  in  the  Epistle  which  the  Council 
addressed  to  the  Empress  Irene  and  her  son,  both  these  words  are 
declared  to  be  exactly  synonymous  with  (pileiv,  in  reference  to  the  or^ 
dinary  expression  of  mutual  regard,  *  the  salutation  with  a  holy  kiss' 
of  the  ancient  Christians.     The  same  Epistle  points  out  many  passa 


30 

Q.  What  is  the  duty  of  Parents  and  Children  ? 

A.  Parents  ought  to  bring  up  their  Children  in  the  fear  of 
God,  and  teach  them  His  law  ;  they  ought  to  form  them  from 
their  infancy  to  habits  of  industry,  economy,  and  good  be- 
haviour to  other  people,  keep  them  from  bad  company,  never 
themselves  say  or  do  before  them  any  thing  which  may  harm, 
correct  them  with  mildness  rather  than  severity,  and  root  deep- 
ly in  their  minds  this  truth,  that  virtue  alone  makes  people 
happy,  while  vice  always  leads  to  ruin.  The  duty  of  Chil- 
dren, on  the  other  hand,  is  to  love,  honour,  and  obey  their  Pa- 
rents, and  in  time  of  poverty  and  age  to  support  and  comfort 
them,  and  so  pay  the  debt  of  gratitude  which  they  owe  them. 

Q.  What  is  the  duty  of  Masters  and  Servants  ? 

A.  Masters  ought  to  be  as  fathers  to  their  servants,  and  ser- 
vants ought  to  obey  their  masters,  and  be  industrious,  faithful, 
and  respectful. 

Q.  What  is  the  duty  of  Husbands  and  Wives  .^ 

A.  The  husband  ought  to  love  his  wife,  and  not  deal  harsh- 
ly with  her,  but  correct  her  infirmities  with  a  discreet  conde- 
scension ;  and  in  the  management  of  their  common  household 
and  the  education  of  their  children,  he  should  treat  her  as  his 
most  faithful  help-mate.  The  duty  of  women  is  to  love  and 
honour  their  husbands,  to  suit  their  manners  to  them,  and  even 
take  any  wrongs  that  may  be  put  upon  them  with  a  meek 

ges  of  the  Septuagint,  in  which  irpoaKwetj  signifies  to  make  a  how,  to 
do  reverence.  Abraham  bowed  to  the  children  of  Heth ;  Jacob  and 
his  family  bowed  to  Esau ;  David  to  Jonathan,  &c.,  &c."  (In  the 
Latin  the  word  is  ' adorare';  as  also  in  the  passage  'And  all  the  peo- 
ple worsJiipped  God  and  the  King.')  The  word  TrpoaKweu  occurs  in  the 
Second  Commandment,  but  coupled  with  larpevo),  which  fixes  its 
meaning.  To  use  TvpoaKwio)  coupled  with  Tiarpevo),  in  reference  to  the 
pictures  of  Saints,  would  be  regarded  by  the  Greek  Church  as  revolt- 
ing blasphemy.  To  imprint  a  kiss  on  the  memorial  of  a  beloved 
object,  may  be  a  harmless  expression  of  natural  feeling.  The  Turk, 
who  abominates  the  admission  of  pictures  into  places  of  worship, 
never  takes  a  Firman  of  the  Sultan  into  his  hand,  without  putting  it 
to  his  lips,  and  then  on  his  brow.  Xenophon's  representing  Panthea 
as  kissing  the  departing  chariot  of  her  gallant  husband,  appears  nat- 
ural and  touching.  Prostrations  in  worship  are  used  by  Orientals  in 
general,  by  Turks,  by  Armenians,  as  well  as  by  Greeks,  whether  in 
the  presence  of  pictures  or  not." — Apol.  p.  83. 


31 

epirif.  The  duty  of  both  is  to  keep  their  fidelity  to  each  oth- 
er's bed  blameless. 

Q.  What  is  the  general  duty  of  every  man  to  all  others  ? 

A.  It  is  the  duty  of  every  man  to  behave  to  all  others  with 
civility,  respect,  and  condescension,  to  feed  the  hungry,  to 
clothe  the  naked,  to  visit  the  sick,  to  convert  the  sinner  from 
his  sin,  to  teach  the  ignorant  the  law,  to  give  good  counsel, 
and  to  pray  to  the  all-merciful  God  for  the  salvation  of  all. 

Q.  What  does  God  forbid  in  the  sixth  Commandment  ? 

A.  He  forbids  me  to  do  any  man  any  kind  of  hurt,  either 
myself  or  through  others,  by  deed  or  thought ;  willing  me 
rather  to  do  what  I  can  to  keej)  every  man  from  hurt :  and 
therefore  it  is  a  heinous  sin  in  God's  sight  either  to  kill  a  man, 
in  whatever  way  it  may  be,  or  to  aid  in  compassing  his  death 
by  counsel  or  deed,  or  suffer  him  knowingly  to  incur  peril  of 
death  or  harm  :  for  instance,  to  know  of  any  evil  design  and 
not  tell,  to  conceal  robbers,  to  see  a  fight  and  not  interfere,  or 
a  fire  and  not  try  to  put  it  out,  or  to  refuse  assistance  to  the 
poor  or  sick.  The  same  Commandment  also  absolutely  forbids 
men  to  commit  suicide,  and  teaches  them  to  take  care  of  their 
health  as  the  precious  gift  of  God. 

Q.  What  does  God  forbid  in  the  seventh  Commandment  ? 

A.  He  forbids  fornication,  adultery,  and  all  manner  of  car- 
nal sin  and  uncleanness,  to  which  man  is  prompted  by  lust  ; 
likewise  all  that  leads  to  such  sins  ;  as  drunkenness,  idleness, 
filthy  talking,  dancings,  games,  immodest  songs  and  books  ; 
and  so  it  commands  men  and  women  to  live  in  chastity  and 
purity.*'' 

Q.  What  does  God  forbid  in  the  eif?hth  Commandment  ? 


*  In  a  work  on  the  "  Religion  of  the  Muscovites,"  published  in 
1710,  by  a  Prebendary  of  Lincoln,  England,  among  many  particulars 
which  he  enumerates  as  being  characteristic  of  the  Eussian  Church, 
is  that  of  "  believing  fornication  to  be  no  sin."  How  accurate  this 
statement  is,  appears  from  the  above  answer ;  while  in  the  Longer 
Catechism  nearly  two  pages  are  devoted  to  a  most  thorough  elucida- 
tion of  the  Seventh  Commandment.  This  is  mentioned  as  but  one  of 
the  almost  numberless  misrepresentations  constantly  to  be  met  with, 
in  books  and  reviews,  respecting  both  the  Church  and  people  of 
Russia. 


32 

A.  He  forbids  me  either  openly  or  secretly  to  take  any  thing 
from  any  man,  to  conceal  any  thing  found,  to  screen  a  runaway 
or  deserter,  to  feed  my  beast  from  another  man's  manger,  hay- 
rack, or  garden,  to  encroach  on  land  not  my  own,  to  overreach 
any  man  in  selling,  buying^  or  exchange,  to  keep  back  from 
the  laborer  his  hire,  to  take  usury,  especially  from  the  poor,  to 
embezzle  or  secrete  the  money  of  the  Sovereign,  the  Church, 
or  the  poor.  And  therefore  it  is  my  duty  to  flee  idleness  and 
be  industrious,  for  by  industry  I  may  not  only  keep  myself  and 
my  household,  but  may  also  have  wherewithal  to  relieve  the 
poor. 

Q.  What  doth  God  forbid  in  the  ninth  Commandment  ? 

A.  He  forbids  me  to  bear  false  witness,  to  accuse  falsely,  to 
calumniate,  to  throw  dishonor  or  ridicule  upon  any  man,  to 
condemn,  to  put  an  ill  construction  on  other  people's  words  ; 
in  a  word,  He  commands  me  to  abstain  from  all  manner  of  ly- 
ing and  deceit,  and  this  the  more  as  such  sins  are  of  the  father 
of  lies,  the  devil. 

Q.  What  does  God  forbid  in  the  tenth  Commandment  ? 

A.  He  forbids  me  not  only  not  to  do  any  evil,  but  not  so 
much  as  to  think  of  it  or  desire  it  in  my  heart ;  for  from  evil 
thoughts  it  is  very  easy  to  pass  to  evil  deeds. 

Q,  What  needest  thou  to  enable  thee  to  keep  these  Com- 
mandments ? 

A.  The  assistance  of  God's  grace,  which,  like  every  good 
thing,  is  to  be  obtained  by  hearty  prayer.  And  prayer  is  the 
lifting  up  of  our  minds  and  hearts  to  God,  to  seek  from  Him 
those  good  things  which  are  necessary  and  profitable  for  our 
souls. 


P  APER,  S 

OP  THE 

RUSSO-GREEK  COMMITTEE. 

COMPARATIVE  STATEMENT 

OF 

KUSSO-GEEEK  AND  EOMAN  CATHOLIC 
DOCTKmES* 


The  spirit  of  the  doctrines  of  Christianity  is  contained  in  the 
following  words  of  Jesus  Christ : — "  This  is  life  eternal,  to  know 
Thee,  the  only  true  God,  and  Jesus  Christ,  whom  thou  hast  sent." 
John  ;xvii.  3. 

In  the  composition  of  this  saving  knowledge,  we  find, 

I.  The  knowledge  of  the  source  from  which  we  are  to  draw 
true  faith;  as  it  is  only  out  of  a  pure  source  that  we  can  derive 
pure  doctrine. 

II.  The  knowledge  of  God  in  Trinity ;  His  eternal  attributes  ; 
and  His  relation  to  this  world. 

*  [This  Article  was  written  for  private  use,  about  the  year  1815,  by  His  Eminence 
Philaret,  the  present  Metropolitan  of  Moscow,  who  was  then  Archimandrite,  and  Pro- 
fessor of  Divinity,  in  the  Nevskoe  Spiritual  Academy  at  S.  Petersburg. 

The  occasion  which  called  it  forth  was  the  too  successful  efforts  of  the  Jesuits  in 
proselyting  to  their  Communion  some  of  the  Russian  nobility  in  Petersburg,  and 
elsewhere ;  efforts  which  led  shortly  after  to  the  expulsion  of  that  Order  from  the  Rus- 
sian Empire  forever. 

It  first  came  to  the  knowledge  of  the  writer  in  Pinkerton's  Russia.  In  one  of  his 
interviews  a  year  ago  with  the  Metropolitan  of  Moscow,  he  asked  the  Metropolitan  if  it 
might  be  considered  as  embodying  his  present  views  on  the  subjects  discussed  ?  He 
replied  that  his  views  had  undergone  no  change  since  this  was  written,  except  on  the 
subject  of  Tradition,  to  which,  in  his  maturer  years,  he  had  come  to  attach  greater 
importance.  His  later  views,  he  added,  are  contained  in  the  Longer  Catechism  of  the 
Russian  Church.  He  was  then  asked  if  he  would  permit  us  to  reprint  the  Article  in 
America,  stating  at  the  same  time  that  it  was  done  with  his  sanction  ?  He  replied  that 
it  would  be  honoring  it  more  than  it  deserved,  and  that  he  thought  quite  too  much 
importance  was  attached  to  it.  Upon  being  assured,  hov/ever,  that  it  would  be 
exceedingly  valuable  for  the  use  of  our  Committee,  he  assented  most  cordially,  adding 
tliat  he  would  like  the  Article  on  Tradition  (the  Vlllth)  to  be  made  to  conform  to  the 
teaching  of  the  Longer  Catechism  on  this  subject.  This  the  writer  has  attempted  care- 
fully and  scrupulously  to  6.o.^~EdUar  of  liusso-Greeh  Committee. 


ni.  The  doctrine  of  the  corrupt  state  of  human  nature,  without 
which  it  is  impossible  to  feel  our  need  of  Jesus  Christ  as  a  Re- 
deemer. 

IV.  The  doctrine  of  Jesus  Christ  as  the  Mediator  betwixt  God 
and  man. 

V.  The  doctrine  of  the  grace  of  the  Holy  Spirit  and  His  influ- 
ences, through  which  the  redemption  completed  by  Jesus  Christ 
for  all  is  imparted  to  every  one  who  believes. 

VI.  The  doctrine  of  the  Sacraments,  by  which  grace  is  communi- 
cated and  sealed. 

VII.  The  doctrine  respecting  the  Church,  as  a  society  which 
should  preserve  the  principles  of  faith  and  practice  in  reference  to 
Christ. 

VIII.  The  doctrine  of  a  future  state,  in  which  the  promises  given 
us  in  Jesus  Christ  shall  be  fulfilled. 

In  these  principal  points,  we  must  examine  the  doctrines  of 
faith  as  held  by  diiferent  Churches  :  and  the  differences  found  re- 
garding them  ought  to  be  deemed  the  more  important,  when  any 
one,  by  contrary  doctrines,  attempts  to  darken  the  true  and  sav- 
ing knowledge  of  God  in  Jesus  Christ. 

Opinions  respecting  ceremonies  may,  on  this  occasion,  be  set 
aside ;  because,  in  Christianity,  there  are  various  opinions  which 
may  be  received  or  rejected  without  either  supporting  or  destroy- 
ing the  common  Faith  :  such,  for  instance,  is  the  opinion  respect- 
ing the  existence  of  angels  before  the  present  world ;  supported 
by  Chrysostom,  and  rejected  by  Theodoret.  There  are  also  cere- 
monies which  may  be  different,  not  only  in  different  Churches, 
but  even  in  the  same  Church ;  such  as  that  of  the  Greco-Russian 
Church  preferring  immersion  in  Baptism,  in  accordance  with  the 
most  ancient  practice ;  but  also  tolerating  sprinkling,  as  a  cere- 
mony which  by  no  means  destroys  the  power  of  this  Sacrament. 
And  therefore,  in  order  to  show  the  difference  between  the  East- 
ern and  Western  Churches  in  the  doctrines  of  Faith,  it  will  be 
necessary, 

1.  To  present  the  principal  points  in  which  they  do  not  agree, 
according  to  the  foregoing  order. 

2.  To  show,  to  a  certain  extent,  the  grounds  on  which  these 
'positions  rest ;  and, 

3.  To  make  such  observations  on  the  differences  of  opinion 
as  may  seem  requisite. 


SOURCE  OF  THE  DOCTRINES  OF  FAITH. 


DOOTEmE    OF   THE    EASTERN    CHUECn.         DOCTEINE   OF   THE  EOMAN   OHUEOH. 


I. 


I. 

Holy  Scripture  is  not  an  adequate 


source  of  saving  doctrine ;  for  in 
Christianity  there  is  much  necessary 
to  be  known  which  is  not  in  the 
Scriptures  ;  as  for  instance,  that  the 
Feast  of  Easter  should  be  kept  on 
Sunday,  etc. 


The  only  pure  and  all-sufficient 
source  of  the  doctrines  of  Faith  is  the 
revealed  Word  of  God,  contained  in 
the  Holy  Scriptures.  "  All  Scrip- 
ture is  given  by  inspiration  of  God  ; 
and  is  profitable  for  doctrine,  for  re- 
proof, for  correction,  for  instruction 
in  righteousness,  that  the  man  of 
God  may  be  perfect,  thoroughly  fur- 
nished unto  all  good  works."  2 
Tim.  iii.  16,  17. 

Remark. — This  doctrine  respecting  the  insufficiency  of  the 
Holy  Scri|)tures  is  evidently  intended  to  give  greater  importance 
to  human  traditions.  But  as  there  is  no  article  of  faith  which  is 
not  revealed  in  "  the  Holy  Scriptures,  which  are  able  to  make  us 
wise  unto  salvation,"  (2  Tim.  iii.  15,)  therefore  its  silence  respect- 
ing any  tradition  proves  that  it  is  no  article  of  faith. 


XL 

The  Holy  Scriptures  are  contained 
in  the  39  Canonical  Books  of  the 
Old,  and  27  of  the  New  Testament, 
which  serve  as  a  rule  of  faith ;  but 
the  Third  and  Fourth  *  Books  of  Es- 
dras,  the  Books  of  Tobit,  Judith,  the 
"Wisdom  of  Solomon,  tlie  Wisdom  of 
Jesus  the  son  of  Sirach,  Baruch,  and 
the  three  Books  of  Maccabees,  to- 
gether with  certain  other  additions 
to  several  of  the  Books  of  the  Old 
Testament,  though  respected  by  the 
Church  for  their  antiquity  and  the 
sound  doctrine  found  in  them,  are 
only  esteemed  by  her  to  be  Apocry- 
phal;  that  is.  Books,  the  divine 
origin  of  which  is  hid  from  our  faith, 
or  is  subject  to  doubt :  because  the 


II. 

The  Books  of  Tobit,  Judith,  Wis- 
dom of  Solomon,  Wisdom  of  Jesus 
the  son  of  Sirach,  Baruch,  and  the 
two  Books  of  Maccabees,  like  the 
other  Books  contained  in  the  Bible, 
are  Canonical;  because  the  Church 
acknowledges  them  to  be  such. 


*  In  the  Slavonian  Bible,  the  Books  ©f  Ezra  and  Nehemiah  are  called  the  I.  and  II. 
Books  of  Esdras. 


Old-Testament  Church,  and  Chris- 
tian Churches,  never  acknowledged 
fchem  to  be  Canonical. 

Eemaek. — And  even  the  ancient  Romish  Church,  according 
to  the  testimony  of  Jerome,  made  a  distinction  betwixt  the  Ca- 
nonical and  the  Uncanonical  Books:  therefore  the  undoubted 
testimony  now-a-days,  respecting  their  divinity,  is  a  partial  and 
novel  opinion. 


III. 


III. 


Holy  Scripture  is  so  unintelligi- 
ble, that  it  is  impossible  to  under- 
stand it  without  an  interpreter  ;  for 
many  passages  of  it  admit  of  various 
interpretations,  etc. 


Everything  necessary  to  salvation 
is  stated  in  the  Holy  Scriptures  with 
such  clearness,  that  every  one,  read- 
ing them  with  a  sincere  desire  to  be 
enlightened,  can  understand  them. 
"  Thy  word  is  a  lamp  unto  my  feet, 
and  a  light  unto  my  path."  Ps.  cxix. 
105.  "  But  if  our  )3ospel  be  hid,  it 
is  hid  to  them  that  are  lost."  2  Cor. 
iv.  3. 

Remakk. — An  enlightened  interpreter  of  Holy  Scripture  is 
doubtless  very  desirable  for  Christians  less  instructed;  but  the 
idea  that,  in  order  to  draw  from  it  the  Articles  of  Faith,  a  certain 
kind  of  despotic  interpreter  is  necessary,  lowers  the  dignity  of  the 
word  of  God,  and  subjects  faith  to  the  will  of  man. 


lY. 
The  most  authentic  texts  of  the 
Holy  Scriptures  are  contained  prin- 
cipally* in  the  Hebrew  and  Greek 
Originals ;  for  all  translations  re- 
ceive their  credibility  from  the  orig- 
inals. 


IV. 


Sacred  Scripture,  in  its  original 
tongues,   is    adulterated;    and    the 
Latin  translation  of  it,  known  by  tbe 
name  of  the  Vulgate,  is  the  most  au- 
thentic ;  because  from  ancient  times 
it  has  been  received  by  the  Romish 
Church,    and    established    by    the 
Council  of  Trent. 
Remark. — The  text  of  the  Vulgate  was  acknowledged  by  the 
Council  of  Trent  as  the  most  authentic ;  for  this,  among  other 
reasons,  that  the  Clergy  might  not  have  need  to  learn  the  He- 
brew and  Greek  languages.     Saip.  Hist.  Cone.  Trid.  1.  11.     But 
this  decision  of  the  Council  ought  not  to  be  received,  because  it 
hinders  the  needful  and  useful  searching  of  the  Scriptures.     John 
V.  39. 


♦  The  Metropolitan  seems  here  to  refer  to  those  parts  of  the  Books  of  Ezra  and 
Daniel  which  are  in  Chaldee. 


Y.  V. 

Every  one  has  not  only  a  right        The  Laity  ought  not  to  read  the 
but  it  is  his  hounden  duty  to  read    Holy    Scriptures    in    their    native 
the  Holy  Scriptures  in  a  language    tongues;   because  in  reading  them, 
which    he  understands,    and    edify    they  may  fall  into  error, 
himself  thereby.*     "Blessed  is  the 
man  who  meditates  in  the  law  of 
the  Lord  day  and  night."     Ps.  i.  2. 
"Let  the  word   of  Christ  dwell  in 
you  richly  in  all  wisdom,  teaching 
and     admonishing    one     another." 
Col.  iii.  16.    And  the  most  of  the 
Apostolic  Epistles  were  written  to 
the  people,  and  not  to  the  Clerical 
order  alone. 

*  [As  an  assurance  to  the  reader  that  what  the  venerable  Metropolitan  says  of  thd 
'  bounden  duty  '  of  every  Christian  to  search  the  Scriptures,  and,  moreover,  that  the 
loyal  tone  of  this  whole  Paper  to  the  absolute  supremacy  of  Holy  Scripture  in  all 
matters  of  faith  and  practice,  is  not  merely  an  amiable  theory  in  the  Russian  Church, 
but  a  living  reality,  it  is  proper  to  state  that  within  the  last  few  years,  at  the  sugges- 
tion of  the  Holy  Synod,  the  Emperor  ordered  a  thorough  revision  of  the  translation  of 
the  Bible,  to  conform  it  to  the  present  vernacular  of  the  common  people.  The  New  Testa- 
ment was  completed  two  or  three  years  since,  and  up  to  this  time,  their  great  Synodal 
presses  of  Kieff,  Moscow,  and  Petersburg,  have  been  unable  to  keep  up  with  the  de- 
mands of  the  millions  of  that  vast  Empire  for  the  '  pure  Word  of  God,'  as  it  may  be 
truly  called,  the  several  editions  being  issued  without  note  or  comment  of  any  Mnd. 

Admitting  (if  any  will  have  it  so)  that  the  worst  exaggerations  of  the  alleged  errors 
of  the  Russian  Church  are  really  as  stated,  has  she  not  within  herself  tlie  specific  anti- 
dote to  them  all  in  her  open  Bible,  and  her  perfect  deference  to  its  supreme  authority? 
Receiving  the  same  Canon  of  Scripture  exactly  with  ourselves,  and  avowing  as  her 
Rule  of  Faith,  Holy  Scripture,  interpreted  by  Primitive,  Catholic  Tradition — the  rule 
upon  which  was  conducted  the  Anglican  Reformation,  and  which  is  consecrated  to  us 
forever  in  the  blood  of  our  noble  martyrs — can  we  fear,  or  hesitate  for  a  moment  to 
meet,  and  talk  over  our  few  points  of  difference  with,  such  a  Church,  and  the  only  such 
an  one  on  earth,  except  our  own  ?  Surely  not.  And  meeting  thus  on  common  ground, 
should  we  not  be  as  ready,  mutually,  to  make  as  to  ask  concessions  in  all  cases  where 
innovations  or  errors  can  be  clearly  proven  upon  either  by  the  authority  which  we 
alike  acknowledge,  and  to  which  we  equally  defer,  as  final,  in  all  matters  of  faith  and 
practice? — The  perfect  and  entire  agreement  of  the  Anglican  with  the  Oriental  Com- 
munion as  to  the  Canon  of  Scripture  and  Rule  of  Faith,  is  the  sure  foundation 
upon  which  the  movement  for  mutual  intercourse  and  intercommunion  rests,  and  upon 
which,  with  God's  blessing,  it  will  'go  on  and  prosper,' 

Since  writing  the  above,  some  remarks  of  Dr.  Pinkerton  on  this  very  subject  have 
incidentally  met  my  eye.  I  add  them,  premising  that  Dr.  Pinkerton  was  an  English 
Independent,  who  for  many  years  resided  and  travelled  in  Russia,  as  agent  of  the  British 
and  Foreign  Bible  Society.  He  perfectly  understood  the  Russian  language,  and  was 
honored  with  the  friendship  of  Philaret,  from  whom  he  received  the  article  constituting 
this  Paper,  with  permission  to  publish  it.  This  he  did  in  his  work  on  Russia,  from 
which  it  is  now  reprinted  verbatim,  excepting  the  Vlllth  Article  before  spoken  of 
His  remarks  are  as  follows : — 


6 


Remark. — ^This  principle  of  the  Romisli  Church,  under  the 
pretence  of  precaution  against  error,  shuts  up  the  most  hopeful 
way  to  soundness  in  the  faith.  However,  in  the  present  day, 
many  of  the  Romanists  do  not  strictly  attend  to  this  rule. 


VI. 

The  Pope  of  Eome  is  the  supreme 
and  infallible  judge  of  controversies, 
and  decider  of  misunderstandings 
in  matters  of  faith :  because  he  in- 
herits all  the  privileges  of  the  High 
Priest  of  the  Old  Testament,  and  of 
the  Apostle  Peter,  for  whom  Jesus 
Christ  himself  prays,  that  Ms  faith 
might  not  fail:    Luke  xxii.  32. 


VI. 

Holy  Scripture,  being  the  word  of 
God  Himself,  is  the  only  supreme 
judge  of  controversies,  and  the  de- 
cider of  misunderstandings  in  mat- 
ters of  faith.  "For  the  word  of 
God  is  quick  and  powerful,  and 
sharper  than  any  two-edged  sword, 
piercing  even,  to  the  dividing  asun- 
der of  soul  and  spirit,  and  of  the 
joints  and  marrow,  and  is  a  dis- 
cerner  of  the  thoughts  and  intents 
of  the  heart."    Heb.  iv.  12. 

Remark. — As  an  infallible  judge  in  matters  of  faith  would 
render  the  Holy  Scriptures  unnecessary,  so  this  infallibility,  even 
if  granted  to  any  one,  would  be  rendered  unnecessary  by  the 
Holy  Scriptures.  However,  even  in  the  Romish  Church  itself 
this  infallibility  is  a  matter  of  dispute. 

VII. 


VII. 

The  decisions  of  Councils  are  to 
be  tried  by  the  Holy  Scriptures: 
so  that  no  Council  whatever  can  set 
up  an  article  of  faith  which  cannot 
be  proved  from  the  Holy  Scriptures. 
This  rule  was  always  held  by  the 
ancient  Church. 


Councils  have  an  equal  degree  of 
exemption  from  error  with  the  Holy 
Scriptures  ;  for  in  them  Jesus  Christ 
is  present.  "Where  two  or  three 
are  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them." 
Matt,  xviii.  20. 


Remark. — Jesus  Christ  only,  as  the  searcher  of  hearts,  knows 
which  assembly  is  truly  met  in  His  name  ;  for  we  can  only  judge 
of  them  by  the  revealed  word  of  God.  Without  this  precaution, 
we  might  be  subjected  to  the  decisions  of  such  Councils  as,  under 

"  I  shall  never  forget  the  impression  made  on  my  mind  on  entering  Russia  in 
1805.  Without  any  further  knowledge  of  the  service,  people,  and  principles  of  the  Greek 
Church,  the  traveller  must  at  once  come  to  the  conclusion  that  the  Eastern  Church  is, 
in  all  respects,  as  corrupt  in  doctrine,  and  as  superstitious  in  practice,  as  the  Church 
of  Rome.  On  obtaining  better  information,  however,  he  finds  this  a  hasty  conclusion, 
and  not  borne  out  by  facts  ;  for  the  Church  that  permits  every  one  of  its  members  to 
read  the  Holy  Scriptures  in  a  language  which  he  understands,  and  acknowledges  this 
Word  as  the  highest  tribunal  in  matters  of  faith  on  earth,  is  possessed  of  the  best  re- 
former of  all  superstition." — Finkerton's  Jiussia,  p.  56.]    Editor. 


the  name  of  Christianity,  might  impose  upon  ns  will-worship  and 
absolute  rule. 

VIII.  YIIL 

The  traditions  of  the  Church  are  Unwritten  traditions  ought  to  be 

to  be  tried  by  the  Holj  Scriptures  ;  received  with  the  same  reverence  as 

and  those  traditions  are  to  be  fol-  the  written  word  of  God,  and  may 

lowed  which  agree  with  Holy  Scrip-  contain   articles  of  faith  necessary 

ture,*  as  we  are  taught  by  Saint  Paul,  to    salvation.      "Hold    the     tradi- 

2  Thess.  ii.  15.     Yet  no  doctrine  is  tions  which  ye  have  been  taught, 

to  be  taught  as  necessary  to  salvation  whether  by  word  or   our  Epistle." 

which  is  not  contained  in  Holy  Scrip-  2  Thess.  ii.  15. 
ture.     Prov.  xxx.  5,  6  ;  Gal.  i.  8,  9. 

Remark. — The  most  ancient  and  original  instrument  for 
spreading  Divine  Revelation  is  Holy  Tradition.  From  Adam  to 
Moses  there  were  no  sacred  books.  Our  Lord  Jesus  Christ  Him- 
self delivered  His  divine  doctrine  and  ordinances  to  His  disciples 
by  word  and  example,  but  not  by  writing.  The  same  method 
was  followed  by  the  Apostles  also  at  first,  when  they  spread 
abroad  the  faith,  and  established  the  Church  of  Christ.  Holy 
Scripture  was  given,  that  Divine  Revelation  might  be  preserved 
more  exactly  and  unchangeably.  Holy  Scripture  and  Holy  Tra- 
dition, though  not  co-equal,  are  co-ordinate  and  concurrent  sources 
of  authority;  by  Holy  Scripture  Holy  Tradition  is  to  be  tested, 
while  Holy  Tradition  bears  witness  to  the  Inspiration,  Genuine- 
ness, and  Canon  of  Holy  Scripture.  Tradition  is  further  neces- 
sary as  a  guide  to  the  right  understanding  of  Holy  Scripture,  for 
the  right  administration  of  the  Sacraments,  and  the  prciiervation 
of  the  Sacred  Rites  and  Ceremonies  in  the  purity  of  their  original 
institution.  The  necessity  of  Tradition  is  further  evident  from 
this,  that  books  can  be  available  only  to  a  small  part  of  mankind, 
while  tradition  is  available  to  all. 


*  ["  But  neither  the  writings  of  the  holy  Fathers  nor  the  traditions  of  the  Church 
are  to  be  confounded  or  equalled  with  the  Word  of  God,  and  His  Commandments  :  for 
the  Word  of  God  is  one  thing ;  but  the  writings  of  the  holy  Fathers  and  traditions 
ecclesiastical,  are  another."        *        *        *        *        -k- 

"  Traditions  Ecclesiastical  are  Canons  and  Constitutions,  by  which  is  defined,  how 
the  Ecclesiastical  community  is  to  be  governed ;  what  Festivals  are  to  be  kept  to  the 
glory  of  God;  when,  and  with  what  observance."        *        *        *        * 

"  Briefly :  the  whole  body  of  Orders,  Services,  and  Sacraments  of  the  Church,  the 
principle  of  tvMch  we  have  in  the  vxyrd  of  God,  is  called,  and  is  indeed,  the  Ecclesias- 
tical Tradition."  From  "  The  Duty  of  Parish  Priests,"  pps.  164,  165,  Eng.  Ed.,  a  Text- 
Book  in  all  Ruasian  Theological  Seminaries]. — Editor. 


8 

OF    GOD. 
IX.  IX. 

The  Holy  Spirit  proceedeth  from  The  Holy  Spirit  proceedeth  from 
the  Father.  "But  when  the  Com-  the  Father  and  the  Son.  "  All  things 
forter  is  come,  whom  I  will  send  that  the  Father  hath  are  mine: 
unto  you  from  the  Father,  even  the  therefore  said  I,  that  He  shall  take 
spirit  of  Truth,  which  proceedeth  of  mine,  and  shall  show  it  unto  you.'' 
from  the  Father,  He  shall  testify  John  xvi.  15. 
of  me."   John  xv.  26. 

Remark. — The  words  of  Jesus  Christ,  "  All  things  that  the 
Father  hath  are  mine,"  are  of  the  same  import  with  the  following : 
"All  mine  are  thine,  and  thine  are  mine."  John  xvii.  10.  Most 
evidently  they  refer  to  the  general  attributes  and  operations  of  the 
Godhead ;  but  not  to  the  special  attributes  of  each  Person  of 
the  Holy  Trinity.  The  Avords,  "  He  shall  take  of  mine,"  when 
compared,  with  the  following,  "  And  shall  show  it  unto  you," 
signify  that  the  Holy  Spirit  would  instruct  believers  in  the  same 
truths  that  had  been  revealed  to  them  in  Jesus  Christ ;  therefore, 
these  words  do  not  prove  the  procession  of  the  Holy  Ghost.  The 
words,  "  I  will  send  also,"  do  not  belong  to  the  eternal  procession 
of  the  Holy  Ghost ;  because  "  to  send  "  cannot  signify  "  to  give 
beginning  of  being."  But  in  contrast  with  this,  the  inserted 
words,  "  which  proceedeth  from  the  Father,"  so  clearly  point  out 
the  eternal  beginning  of  the  Person  of  the  Holy  Ghost,  that 
no  doubt  is  left  upon  it.  And  by  the  Second  General  Council, 
held  in  Constantinople  in  381,  against  Macedonius,  these  very 
words  are  used  in  the  Symbol  of  Faith,  in  order  to  express  the 
article  respecting  the  Holy  Spirit ;  viz.,  "  And  in  the  Holy  Ghost, 
the  Lord,  the  Giver  of  life,  who  proceedeth  from  the  Father." 
And  thus  also  we  read  in  the  Creed  of  the  Romish  Church,  up  to 
the  ninth  century  :  and  when  it  was  proposed  to  Pope  Leo  HL  to 
insert  in  the  Creed  the  new  opinion  respecting  the  procession 
of  the  Holy  Ghost  from  the  Son,  he  not  only  refused  to  agree  to 
it,  but  he  commanded  the  Creed  to  be  engraven,  in  Greek  and 
Latin,  on  two  silver  tables,  without  the  additional  words  "  and 
the  Son ; "  and  he  put  the  following  superscription  upon  them  : 
Leo  founded  these,  out  of  love  to,  and  for  the  preservation 
or,  THE  ORTHODOX  FAITH.  But  Still,  notwithstanding  this  precau- 
tion, that  addition,  without  any  lawful  examination  in  a  General 
Council,  has  been  propagated  in  the  Western  Church.  Photius, 
Patriarch  of  Constantinople,  exposed  the  same,  in  a  Circular  Epistle 
to  the  Patriarchs  and  Bishops  in  866  ;    and  in  the  year  880,  the 


9 

Council  of  Constantinople,  in  which  the  Pope's  Legates  were 
present,  in  opposition  to  the  same  opinion  decreed,  "  that  nothing 
should  be  changed  in  the  Creed."  A  similar  decree  had  also 
before  that  been  passed  by  the  Third  General  Comicil  at  Ephesus. 
Nevertheless,  the  Popes  of  this  time  took  the  new  dogma  under 
their  protection ;  and  thus  it  became,  even  until  now,  a  principal 
barrier  or  division  betwixt  the  Western  and  Eastern  Churches.* 


*  [la  addition  to  the  above,  it  may  not  be  amiss  to  give  the  following  exposition  of 
the  Oriental  doctrine  on  the  Procession,  from  the  correspondence  of  the  Patriarch  and 
Synod  of  Constantinople  with  the  English  Non-jurors,  in  the  year  1718.  It  was  given 
in  our  Third  Paper,  but  is  worthy  of  being  more  widely  known  than  it  can  be  through 
the  very  small  edition  of  that  Paper. 

In  their  proposals  to  the  Greeks,  the  Non-jurors  stated  that  they  assented  to  the 
Oriental  Faith  in  the  matter  of  the  Procession  of  the  Holy  Ghost,  and  that,  when  they 
uttered  the  clause  in  the  Creed  respecting  the  Procession  of  the  Holy  Ghost  from  the 
Son,  they  meant  no  more  than  "from  the  Father  hy  the  Sox."  To  this  the  Greeks 
made  response  as  follows  : — 

"  To  this  we  answer,  that  we  receive  no  other  Rule  or  Creed  than  that  which  was 
settled,  and  most  piously  set  forth,  by  the  first  and  second  holy  General  Councils;  in 
which  it  was  decreed,  that  the  Holy  Ghost  proceeds  from  the  Father:  for  it  says,  *  We 
believe  in  the  Holy  Ghost,  the  Lord,  the  Giver  of  Life,  Who  proceedeth  from  the 
Father.' 

"  Therefore  we  receive  none  who  add  the  least  syllable,  (and  the  most  perfect  word 
would  fall  far  short,)  either  by  way  of  insertion,  commentary,  or  explication,  to  this 
Holy  Creed,  or  who  take  any  thing  from  it.  For,  the  holy  Fathers  at  that  time 
anathematize  all  such  as  shall  either  take  from  or  add  to  it  any  word  or  syllable.  Upon 
this  account,  we  cannot  lawfully  allow  of  the  addition  of  the  preposition  5ia  or  e^,  nor 
say  either/rom  or  lij  the  Son.  But  we  would  have  those  who  desire  to  communicate 
and  agree  with  us,  to  keep  it  pure  and  without  alteration,  and  to  speak  and  read 
agreeably  to  the  original  determination  of  those  Holy  Synods.  We  don't  allow  it, 
therefore,  to  be  either  publicly  or  privately  read  with  addition  ;  but  if  any  one  has 
formerly  inserted  any  word,  let  it  be  struck  out,  and  let  the  Creed  be  unaltered  as  it 
was  at  first  written,  and  is  to  this  day,  after  so  many  years,  read  and  believed  by  us. 
Now,  concerning  this  point  we  thus  believe,  that  there  is  a  two-fold  procession  of  the 
Holy  Spirit  :  the  one,  natural,  eternal,  and  before  time,  according  to  which  the  Holy 
Spirit  proceeds  from  the  Father  alone  ;  and  of  which  it  is  both  written  in  the  Creed, 
and  the  Lord  has  said,  another  Comforter  will  I  send  unto  youfrorn  the  Father,  even  the 
Spirit  of  Truth  which  proceedeth  from  the  Father.  John  xv.  26.  The  other  is 
temporal  and  deputative,  according  to  which,  the  Holy  Spirit  is  externally  sent  forth, 
derived,  proceeds  and  flows  from  both  the  Father  and  the  Son,  for  the  sanctification  of 
the  creature.  But  it  is  plain  that,  in  the  procession  of  the  Holy  Ghost,  the  preposi- 
tion e/c  is  never  used  for  Sia,  nor  vice  versa,  5ia  for  e/c,  from  many  testimonies,  but 
especially  from  that  great  divine,  John  Damascene,  in  the  60th  chapter  of  the  first 
book  of  his  Theology,  where  he  says  the  Spirit  of  the  Father,  as  proceeding  from  th« 
Father,  and  the  Spirit  of  the  Son,  not  as  proceeding  from  Him,  hut  hy  Elm  from  thi 
Father  :  for  the  Father  only  is  the  cause.  Here  Sid  is  applied  to  the  Son,  and  «  is 
declared  to  be  inapplicable  to  Him,  not  as  from  Jlim,  says  he,  hut  as  hy  TUm.  The 
prepositions  e/c  and  5ta  are  not  therefore  equivalent;  for,  if  they  were,  what  should 
hinder  him  from  saying  that  he  proceeds  from  the  Son?  For  he  said  that  he  pro- 
ceeded from  the  Father  by  the  Son.    We,  therefore,  of  the  Oriental  Orthodox  Church, 


10 

0]Sr  THE  CORRUPTION  OF  HUMAN  NATURE. 

X.  X. 

Man,  in  hi8  natural  corrupt  state,  Man,  after  the  fall,  still  retains  sa 

nas  liberty  in  the  choice  of  natural,  much  natural  power,  that  he   can 

civil,    and    moral    good;     but    for  perform    saving   works,   co-operate 

spiritual  and  saving  operations,  he  with  grace,  and  in  a  certain  sense 

has  no  free-will  and  power.     "The  merit  it.     For  when  God  giveth  to 

imagination  of  man's  heart  is  evil  us  His  Commandments,  this  natur- 

from    his    youth."     Gen.    viii.    21.  rally  supposes  that  we  are  able  to 

"  Whosoever  committeth  sin,  is  the  fulfil  them, 
servant  of  sin."    John  viii.  24. 

Remark. — The  Law  is  proclaimed  to  man  in  order  that  he 
might  know  through  it  his  own  weakness,  and  unconditionally 
give  himself  up  to  grace.  "  The  Law  was  our  schoolmaster,  to 
bring  us  to  Christ."     Gal.  iii.  24. 

XL  XL 

Evil  desires,  or  the  first  efiforts        Evil  desire  is  not  sin :  it  only  be- 
ef the  will  to  sin,  is  a  sin  meriting     gets  sin.     Jas.  i.  15. 


being  taught  by  the  Fathers,  say  that  the  Holy  Spirit  proceeds  absolutely  from  the 
Father  with  regard  to  that  procession  which  is  natural,  eternal,  and  before  time;  and 
upon  that  account  make  use  neither  of  the  preposition  e/c  nor  Sii  when  we  speak  of  the 
Son.  For  we  do  not  say  that  the  Holy  Spirit  proceeds  from  or  by  the  Son  in  that 
respect :  for,  as  the  Son  was  not  begotten  of  the  Father  by  the  mediation  of  the  Holy 
Spirit,  so  neither  does  the  Holy  Spirit  proceed  from  the  Father  by  the  mediation  of 
the  Son. 

"  But  as  to  His  temporal  and  outward  procession,  we  agree  that  He  proceeds,  comes 
or  is  sent  5y  the  Son,  or  througli  tlce  Son's  mediation,  and  from  the  Son  in  this  sense 
of  an  outward  procession,  for  the  sanctification  of  the  creature. 

"But  this  TTpdeo-ij,  or  mission,  we  do  not  call  procession,  lest  we  should  be  as  un- 
happy as  the  Papists,  who,  because  of  the  limited  dialect  of  the  Latin  language,  which 
is  unable  to  express  the  Trpdeo-i?  or  emission,  by  one  word,  and  the  cKTropevo-is  by  another, 
have  called  them  hoih  processionem  ;  which  afterwards  grew  into  an  error,  and  made 
them  take  the  eternal  procession  for  that  Trprfecris  which  was  in  time.  Therefore,  to 
avoid  the  equivocation  of  terms,  we  call  that  procession  which  is  inward  and  eternal, 
and  not  that  emission,  or  effusion,  or  profection,  which  is  external  and  in  time. 

"And  this  is  the  reason  of  that  false  opinion  of  the  Latins,  that  the  Holy  Spirit 
proceeds  from  the  Father  and  the  Son ;  which  is  contrary  to  the  doctrine  of  our  Lord 
and  the  holy  Fathers. 

"  Now,  that  the  Holy  Spirit  does  not  proceed  from  the  Son,  according  to  that  pro- 
cession which  is  before  time,  lake  the  words  of  the  above-cited  father,  in  the  eighth 
chapter  of  the  fourth  book  of  bis  Theology,  which  are  these: — We  both  say  the  Spirit 
which  is  from  the  Father,  and  the  Spirit  of  the  Father  ;  hut  toe  do  not  say  the  Spirit 
from  the  Son,  but  the  Spi>'it  of  the  Son.  For,  says  the  Holy  Apostle,  '  if  any  one^  says 
he,  *  7ias  not  the  Spirit  of  Christ ; '  and  we  acknowledge  that  the  Spirit  is  made  maiii- 
fest  and  communicated  to  ns  by  the  Son.     Rom.  viii.  9." 

*'  What  can  be  clearer  than  these  words?    And  thus  much  for  this  article."] 


11 


God's  wrath.  In  the  8th  Chapter  of 
the  Epistle  to  the  Komans,  the  whole 
of  which  refers  to  this  subject,  evil 
desires  are  repeatedly  denominated 
sin ;  and  among  other  things,  it  is 
proved,  that  it  is  forbid  by  the  Law : 
'^Thoushalt  not  covet." 

Remaek. — Evil  desires  beget  actual  sin,  they  being  the  very 
source  of  sin.  An  opposite  opinion  does  not  promote  the  purity 
of  Christian  morality. 


COlTCERNma  A  MEDIATOR. 


XII. 


XII. 

Though  Jesus  Christ  has  satisfied 
the  justice  of  God,  for  our  sins,  yet 
we  ought  to  merit  an  interest  in  this 
satisfaction,  by  making  satisfaction 
ourselves:  because  we  ought  to  be 
conformed  to  His  image.  Rom. 
viii,  29. 


The  sufferings  and  death  of  Jesus 
Christ  are  an  abundant  satisfaction 
for  the  sins  of  the  whole  world. 
"  Christ  loved  the  Church,  and  gave 
Himself  for  it,  that  He  might  sanctify 
and  cleanse  it ; '  that  he  might  pre- 
sent it  to  himself  a  glorious  Church, 
not  having  spot  or  wrinkle,  or  any  , 

such  thing."    Eph.  v.  25,  26,  27. 

Remark. — We  ought  to  be  conformed  to  the  image  of  Christ, 
in  love,  meekness,  benevolence,  and  patience  ;  but  we  cannot 
imitate  Him  in  His  personal  acts  of  redemption,  such  as  making 
atonement  for  sins.  To  speak  of  our  making  satisfaction,  is  to 
lessen  the  value  of  His  merits. 


CONCERNmG  GRACE. 


XIII. 
Grace  justifies  through  the  power 
of  the  merits  of  Jesus  Christ,  which 
a  man  receives  by  living  faith  ;  good 
works  are  the  fruits  of  faith  and 
grace,  therefore  they  do  not  consti- 
tute in  man  any  kind  of  personal 
merit:  "For  all  have  sinned,  and 
come  short  of  the  glory  of  God; 
being  justified  freely  by  his  grace, 
through  the  redemption  that  is  in 
Christ  Jesus;  whom  God  hath  set 
forth  to  be  a  propitiation,  through 

faith  in  his  blood Therefore 

we  conclude  that  a  man  is  justified 


XIII. 
Grace  and  faith  only  lay  the  be- 
ginning of  the  work  of  justification  ; 
a  man  acquires  perfect  justification, 
and  eternal  life,  by  his  own  merits, 
which  are  his  good  works.  "  Was 
not  Abraham  our  father  justified  by 
works,  when  he  had  offered  Isaac 
his  son  upon  the  altar  ?  .  .  .  .  See, 
then,  how  faith  wrought  with  his 
works,  and  by  works  was  faith 
made  perfect."    Jas.  ii.  21,  22. 


12 

by  faith,  without  the  deeds  of  the 
Law."  Eom.  iii.  23,  28.  "  When  ye 
shall  have  done  all  those  things 
which  are  commanded  yon,  say,  We 
are  unprofitable  servants."  Luke 
xvii.  10. 

To  this  subject  also  belong  the  -^ 

whole  Epistle  to  the  Eomans  and 
that  to  the  Galatians. 

Remark. — Justification  by  faith,  being  a  mystery  of  grace, 
was  perversely  understood  by  certain  fleslily-minded  men,  even  in 
the  days  of  the  Apostles.  They  wished  to  remain  satisfied  with 
a  cold,  abstract  kind  of  faith ;  and  thought,  that,  as  it  redeems 
them  from  condemnation  on  account  of  their  iniquities,  so  also  it 
frees  them  from  the  necessity  of  walking  according  to  the  Law 
of  God.  It  is  this  barren,  dead,  false  faith  which  the  Apostle 
James  condemns  ;  and,  by  the  example  of  Abraham,  shows  that 
the  true  faith  which  justifieth  "  by  works  is  made  perfect." 
Otherwise,  he  shows  justification  in  faith  and  works  like  the  life 
in  the  root  and  frait  of  the  tree  :  so  faith  represents  the  root  of 
justification.  This  idea  is  very  clearly  traced  in  his  words  imme- 
diately following  those  above  quoted :  "  Abraham  believed  God, 
and  it  was  accounted  to  him  for  righteousness."  The  present 
difference  of  opinion  between  the  Eastern  and  Western  Churches 
on  this  subject  refers  more  to  the  abstract  principle  than  to 
active  Christianity  ;  because  they  are  both  agreed  as  to  the 
obligation  to  good  works  ;  but  those  wlio  find  merit  in  their  good 
works  stand  on  Pharisaical  ground. 

COIS^CEEMNG  THE  SACRAMENTS. 

XIV.  XIV. 

All  Christians  ought  to  communi-        The  Priests  only  ought  to   com- 

cate  in  the  Body  and  Blood  of  Jesus  municate  in  the  Eucharist  in  the  two 

Christ,  under  the  symbols  of  bread  symbols  of  bread  and  wine  ;  and  the 

and  wine.       "  The  cup  of  blessing  people  in  the  one  symbol  of  bread, 

which  we  bless,  is  it  not  the  com-  because  the  strength  of  the  sacra- 

munion  of  the  blood  of  Christ  ?  the  ment  is  as  well  to  be  found  in  the 

bread  which  we  break,  is  it  not  the  one  symbol  as  in  both  ;  and  in  order 

communion  of  the  body  of  Christ?"  the  more  conveniently  to  partake  of 

1  Cor.  X.  16.     "Drink  ye  all  of  it."  it,  the  Church  abridges  it  into  one 

Matt.  xvi.  27.  symbol. 

Remark. — If  one  symbol  in  this  Sacrament  had  been  sufficient, 
and  the  other  unnecessary,  the  Saviour  Avould  not  have  instituted 


13 

it  in  two  kinds.  The  first  inventors  of  the  communion  in  one  kind 
were  the  Manicheans,  whom  Pope  Gelasius,  in  the  end  of  the  fifth 
century,  condemned  by  an  interdict.  But  in  the  beginning  of  the 
fifteenth,  the  Council  of  Florence,  which  the  Roman  Church 
reckons  the  Seventeenth  General  Council,  interdicted  the  com- 
munion in  both  kinds. 

XV.  XY. 

The   clerical  office  is  consistent        Priests    ought  to  be  unmarried, 
with  the  married  state  ;  that  is,  he     "  For  a  Bishop  must  be  temperate." 
who  has  entered  honorably  into  the    Titus  i.  8. 
married  state  may  be  a  Priest.   Thus 
S.  Paul  writes  to  Titus:    "Ordain 
elders  in  every  city,  as  I  had  ap- 
pointed tbee  :   if  any  be  blameless, 
the  husband  of  one  wife." 

Remark. — Though  the  Eastern  Church  has  made  it  a  rule 
that  those  who  are  intrusted  with  the  higher  degrees  of  spiritual 
power  should  be  unencumbered  with  the  duties  of  the  married 
state  and  of  a  family,  in  order  that  they  might  completely  and 
unreservedly  devote  themselves  to  the  service  of  the  Church, 
because  "  he  that  is  unmarried  careth  for  the  things  that  belong 
to  the  Lord,  how  he  may  please  the  Lord ;  but  he  that  is 
married  careth  for  the  things  that  are  of  the  world,  how  he  may 
please  his  wife,"  1  Cor.  vii.  32,  33  ; — nevertheless,  she  does  not 
reckon  celibacy  absolutely  necessary  for  all  the  ministers  of  the 
Church ;  because  Christ  Himself  has  placed  the  restriction  as 
only  belonging  to  some.  "  He  that  is  able  to  receive  it,  let  him 
receive  it."  Mat.  xix.  11,  12.  To  separate  the  Clergy  from  the 
married  state,  under  the  penalties  of  law,  is  to  exalt  one  Mystery 
at  the  expense  of  another. 

OONCERmNG  THE  CHURCH. 

XVI.  XVI. 

Jesus  Christ  is  the  only  Head  of  Jesus  Cln-ist  is  the  invisible,  and 
the  Church."  And  gave  Him  to  the  Pope  of  Rome  the  visible,  head 
be  the  head  over  all  things  to  the  of  the  church.  "  Thou  art  Peter, 
church;  which  is  His  body,  the  ful-  and  upon  this  rock  I  will  build  my 
ness  of  Him  that  filleth  all  in  all."  church."  Mat.  xvi.  18. 
Eph.  i.  22,  23.  These  words  refer  to  the  Bishop 

of  Rome,    as  the   successor  of    S. 

Peter. 

Remark. — The  stone  on  which  the  Church  is  founded  is  not 


14 

Peter  himself,  but  the  confession  of  faith  "boldly  raade  by  Peter 
— "  Thou  art  the  Christ,  the  Son  of  the  Living  God."  Matt.  xvi. 
16.  Because  another  stable  foundation  of  the  Church  "  can  no 
man  lay,  than  that  is  laid,  which  is  Jesus  Christ."  1  Col.  iii.  11. 
If  we  are  to  call  the  instruments  which  the  Lord  is  pleased  (so  to 
speak)  to  make  use  of  in  His  own  hand  for  the  establishment  and 
extension  of  His  Church,  the  foundation  of  it,  then,  in  this  sense, 
it  is  built  not  merely  upon  Peter,  but  "  upon  the  foundation  of  the 
Apostles  and  Prophets,  Jesus  Christ  Himself  being  the  chief  comer- 
stone,"  Eph.  ii.  20  ; — and  not  upon  the  foundation  of  the  Bishops 
of  Rome,  who  cannot  stand  in  the  same  rank  with  the  Apostles 
and  Prophets.  But  the  claim  of  the  Romish  Bishop  to  be  the  suc- 
cessor of  S.  Peter  is  not  so  worthy  of  credit  as  the  following,  that 
the  Antiochian  Apostle  Paul,  the  Jerusalem  Apostle  James,  and 
even  Peter  himself,  were  all  of  them  nothing  more  than  "  servants 
of  Jesus  Christ,  and  stewards  of  the  mysteries  of  God."  1  Cor. 
iv.  1.  Christ  has  no  need  of  assistants,  and  the  Church  cannot 
have  two  Heads  ;  and  as  in  no  sense  whatever  is  it  ever  termed  the 
body  of  the  Bishop  of  Rome,  but  the  body  of  Christ ;  therefore  in 
no  sense  whatever  can  the  Bishop  of  Rome  have  any  right  to  call 
himself  its  head. 

XVII.  XVII. 

The    spiritual  power  has  under        The  Pope  of  Eome  has  the  su- 
its charge  matters  relative  to  faith,     preme  power  in  all  matters,  spirit- 
and  is  subject  to  the   genuine   law     ual  and  temporal,  as  the  vicegerent 
of  God's  word,  and  the  united  Ooun-     of  Jesus  Christ, 
oils  of  the  Church.     For  the  spirit- 
ual power  has  in  its  hands  the  keys 
of  the  kingdom  of  heaven,  and  the 
right  to  hind  or  to  loose  on  earth 
what  ought  to  be  bound  or  loosed 
in  heaven.    Mat.  xvi.  19,  xviii.  18. 
Those  who    use  the    keys  of   the 
spiritual  power  are  subject  to  the 
decisions  of  the  Church,  which  is 
bound  to  "  try  the  spirits,  whether 
they  be  of  God."     1  John  iv.  1. 

Remark. — At  the  end  of  the  sixth  century.  Pope  Gregory  the 
Great  wrote  to  the  Emperor  Maurice,  "  That  he  who  calls  himself, 
or  suffers  himself  to  be  called.  Universal  Bishop,  he,  by  his  pride, 
becomes  the  forerunner  of  Antichrist."  But,  in  the  ninth  century. 
Pope  Nicholas  the  Great  wrote  to  the  Emperor  Michael,  "  That 


15 

tlie  civil  power  can  neither  justify  nor  condemn  the  Pope ;  because 
he  has  been  called  God  by  the  pious  Emperor  Constantine  ;  and  no 
man  can  take  upon  himself  to  judge  God !  "  These  contradictions 
show  sufiiciently  how  one  ought  to  judge  of  this  supreme  judge. 
The  succeeding  ages  did  show,  that  in  proportion  as  the  Romish 
Church  gained  in  worldly  power,  she  lost  in  spirituality. 

CONCERNING  A  FUTURE  STATE. 

XYIII.  XYIII. 

The  condition  of  a  man's  soul  after  Betwixt  heaven  and  hell  there  is 
death  is  fixed  by  his  internal  state ;  Purgatory,  into  which  those  who 
and  there  is  no  such  thing  as  Purga-  die  in  pardonable  sins  fall,  and  in 
tory,  in  which  souls  have  to  pass  which  they  are  purified  by  fire,  in 
through  fiery  torments,  in  order  to  order,  afterwards,  to  enter  bliss. 
prepare  them  for  blessedness.*  "  He  "The  day  shall  declare  it ;  because 
that  heareth  my  word,  and  believeth  it  shall  be  revealed  by  fire,  and  the 
on  him  that  sent  me,  hath  everlasting  fire  shall  try  every  man's  work,  of 
life,  and  shall  not  come  into  con-  what  sort  it  is.  If  any  man's  work 
demnation  :  but  is  passed  from  death  shall  be  burned,  he  shall  suffer  loss ; 
unto  life."  John  v.  24.  There  is  but  he  himself  shall  be  saved,  yet  so 
no  need  of  any  other  kind  of  puri-  as  by  fire."  1  Cor.  iii.  15. 
fication,  when  "  the  blood  of  Jesus 
Christ  cleanseth  us  from  all  sin." 

Remark. — The  above  words  of  truth,  addressed  to  the.  Co- 
rinthians, have  not  a  reference  to  sinners,  but  to  the  preachers  of 
the  Gospel,  of  whom  the  Apostle  speaks  in  this  place.  The  sense 
they  contain  is  the  following  : — The  qualities  of  all  doctrines  shall 
at  last  be  made  manifest :  time  Avill  reveal  them  in  the  fire  of 
temptation  and  suflfering.  True  and  stable  doctrine  is  distin- 
guished from  that  which  is  unfounded  and  false  :  if  any  one's  doc- 


*  [lu  an  editorial  article  of  the  New  York  Tablet  (a  Roman  Catholic  weekly),  upon 
the  Russian  service  in  Trinity  Chapel,  written  to  demonstrate  the  identity  of  Russo- 
Greek  and  Roman  doctrines  in  the  points  discussed,  the  writer  says  with  the  most 
assuring  sincerity  and  honesty,  apparently,  "  What  the  Russo-Greek  Church  holds  in 
regard  to  the  Holy  Eucharist  or  to  Purgatory,  can  be  found  by  going  to  proper  sources, 
as  easily  as  we  find  what  the  Latin  Church  proposes."  Exactly  so.  In  regard  to 
Purgatory  the  above  will  probably  suffice,  as  most  people  will  be  so  credulous  as  to 
believe  that  the  Metropolitan  of  Moscow  understands  pretty  well  the  doctrines  of  his 
own  Church.  And  as  to  transubstantiation,  the  publication  in  English,  which  is  in 
contemplation,  of  the  Liturgy  of  S.  John  Chrysostom,  with  the  collation  in  parallel 
columns,  of  the  Greek  and  Roman  Rubrics  of  what  the  Latins  call  "  the  Canon  of  the 
Mass,"  will  demonstrate  to  every  reader  whether  the  Oriental  doctrine  and  worship,  in 
the  Eucharistic  Service,  is  more  in  harmony  with  the  Roman,  or  the  Anglican,  theory 
and  practice,  in  this  chief  part  of  Christian  ^qx^\^\— Editor. 


16 

trine  does  not  endure  this  trial,  his  labor  will  prove  to  have  been 
in  vain  ;  yet  he  himself,  if  he  lose  not  the  faith,  may  be  saved  in 
the  same  trial,  like  a  brand  plucked  from  the  burning.  Here,  as 
in  the  whole  Word  of  God,  there  is  not  a  word  about  Purgatory. 

XIX.  XIX. 

Though  the  spiritual  power  has  a        The    dignitaries  of   the    Church 
right  to  absolve  from  sin,  on  repent-     have  power  to  redeem  people  from 
ance  being  manifested :  though  such     the  torments  of  Purgatory,  by  means 
absolution  may  and    ought    to  be     of    indulgences    or     dispensations: 
asked  for  the  dead  *  as  well  as  the     which  are  a  deliverance  of  sinners 
living,  because  God  can  hear  prayers    from  merited  punishment,   by   the 
equally  for  the  living  and  the  dead,     application  to  them  of  the  works  of 
being  "not  the  God  of  the  dead,  but     supererogation  of  Jesus  Christ  and 
of  the  living,"  Matt.   xxii.  32 ;  ne-     His  favorites, 
vertheless,  no  one  has  the  power  to 
deliver  sinners  from  torments  by  the 
application  of  the  works  of  superero- 
gation of  Jesus  Christ  and  of  the 
Saints ;  because  the  merits  of  Jesus 
Christ  are  not  under  the  control  of 
man;  and  works  of  supererogation 
in  the  Saints  are  impossible,  as  they 
themselves  are  only  saved  by  grace. 

Remark. — The  doctrines  of  Purgatory  and  of  Indulgences 
make  the  narrow  path  of  salvation  too  broad.  It  is  not  difficult 
for  sinners  to  give  gold  and  receive  heaven,  and  for  the  pastor  to 
give  heaven  and  get  gold.  But  it  is  not  so  easy  to  get  to  the 
real  kingdom  of  God  :  it  is  taken  by  force.     Matt.  xi.  12. 

*  [The  absohition  of  the  dead  as  practised  by  the  Oriental  Church  is  both  a  petition 
to  God  for  the  departed,  and  a  remission  of  any  ecclesiastical  censures  which  otherwise 
might  interfere  with  his  Christian  burial.  A  quotation  from  it  will  sufficiently  illus- 
trate this.  After  reciting  at  length  the  power  of  the  keys  committed  by  our  Lord  to 
His  Church,  in  the  persons  of  His  holy  Apostles,  the  prayer  continues  :— "  And  from 
them  upon  us  lineally  descended,  may  this  (through  me  the  humble)  be  accomplished, 
and  this  my  spiritual  son,  N.  N.  be  absolved  from  all  sins  that  a  man  commits  against 
God  in  word  or  deed  or  thought,  by  all  his  senses,  willingly  or  unwillingly,  wittingly 
or  unwittingly.  And  if  he  be  under  the  curse  or  excommunication  of  a  Bishop  or 
Priest,  or  have  brought  upon  himself  the  curse  of  his  father  or  mother,  or  fallen  under 
his  own  curse,  or  have  broken  his  oath,  or  committed  any  other  sin  by  which  a  man 
is  bound,  but  of  uU  of  which  he  has  with  a  contrite  heart  repented,  may  he  be  absolved 
from  all  these  sins  and  bonds.  And  on  account  of  the  weakness  of  nature,  may  thej 
be  cast  into  oblivion,"  etc.  etc.] 

[This  absolution,  the  reader  will  observe,  is  precatory,  and  not  judicial,  like  the 
absolution  of  the  Roman  Church.  And  the  absolution  is  asked  of  all  those  sins  of 
which  the  person  prayed  for  "  has  with  a  contrite  heart  repented,''  the  whole  force  of  the 
act  being  predicated  upon  this  condition  having  been  duly  ixxitW^d..]— Editor. 


Proposal  of  the  Russo-GreeTc  Committee  to  issue  a  Series  of  MontTily  Papers^ 
respectfully  addressed  to  the  Bkhops^  Clergy^  and  Laity  of  the  United 
States. 

Fathers  and  Brethren  : — 

Through  the  kind  interest  and  liberality  of  several  Churchmen  of 
New  York,  in  assuming  the  risk,  the  Committee  are  enabled  to  send 
the  accompanying  very  interesting  Paper  to  all  the  Bishops  and 
Clergy  of  the  United  States. 

They  avail  themselves  of  the  opportunity  which  this  wide  distribu- 
tion affords,  to  announce  to  the  Church  their  desire  to  issue  Monthly 
Papers,  till  the  meeting  of  our  G-eneral  Convention  next  October. 

The  following  Series  is  proposed,  subject  to  such  modifications  as 
to  the  subjects  of  the  Articles,  or  the  order  of  their  publication,  as  the 
acquisition  of  new  matter,  or  other  circumstances,  may  render  expedi- 
ent. 

MAY.  Translation  of  several  Sermons  by  distinguished  Russian  Metropoli- 
tans. 

JUNE.     Translation  of  the  Offices  of  Baptism,  Confession,  and  Ordination. 

JULY.     Miscellanies,  and  extracts,  after  the  manner  of  our  First  Paper. 

AUGUST.     Translation  of  the  Liturgy  of  S.  John  Chrysostom. 

SEPTEMBER.     Intercommunion  practically  considered. 

OCTOBER.  History  and  characteristics  of  the  Russian  Church,  with  a  gene- 
ral account  of  her  Missionary  labors  to  the  present  time.* 

Instead  of  some  of  the  foregoing^  subjects,  or  in  addition  to  them  all^ 
should  the  contributions  warrant  it,  some  of  the  following  may  be 
given : — 

A  Translation  of  Chomiakoflf's,  and  Alexander  de  Stourdza's  Essays  on  the 
Doctrines  of  the  Orthodox  Church. 


*  There  is  another  work  too  voluminous  to  be  published  as  a  Paper,  which  the  Committee  are 
exceedingly  desirous  of  making  accessible  to  American  Churchmen,  and  propose  to  publish  by  sub- 
scription. It  is  entitled,  "  On  the  duty  of  Parish  Priests ; "  and  is  the  Text  Book  on  the  Pastoral 
Office,  in  all  Theological  Seminaries  and  Schools,  not  only  throughout  the  Russian  Empire,  but 
throughout  the  Oriental  Church,  wherever  the  Slavonian  dialects  are  spoken,  or  read.  If  the 
maxim  be  true,  "as  with  the  Priest  so  Avith  the  people,"  this  volume  is  invaluable  for  making 
known  to  us  what  is  the  actual  teaching  arid  spirit  of  the  Russian  Church,  as  it  shows 
what  all  Candidates  for  Holy  Orders  are  taught  to  teach  the  people,  and  how  they  are  instructed 
to  perform  all  the  Duties  of  the  Sacred  Office,  It  will  be  reprinted  from  Blackmore's  Transla- 
tion, an  octavo  of  150  pages,  and  will  be  edited,  with  an  Introduction  and  Notes,  by  the  Rt  Rev. 
Horatio  Potter,  D.  D.,  D.  C.  L.,  Bishop  of  New  York. 

It  wUI  be  furnishert  at  $2  a  copy  (half  what  it  would  cost  to  import  it),  and  subscribers  of  any 
sum  exceeding  two  dollars,  will  receive  copies  to  the  full  amount  of  their  subscriptions.  It  will  be 
sent,  as  soon  as  issued,  by  post  (prepaid),  on  receipt  of  the  money. 

Will  not  wealthy  Laymen  subscribe  for  copies  to  present  to  the  Students  of  our  several  Theo- 
logical Seminaries?  Will  not  some  Christian  man  or  woman  in  every  Parish  171  the  land,  sub- 
scribe for  a  copy  to  present  to  his  or  her  Pastor  ?  And  will  not  every  one  especially  who  is  inter- 
ested in  the  Russo-Greek  movement,  lend  his  aid  likewise  by  subscribing  to  this  publication, 
the  importance  of  which  cannot  he  overstated  for  correcting  the  deplorable  misconception  now 
60  generally  prevailing,  that  the  Russian  Church  is  a  threefold  mixture  of  Cliristianity,  Barbarism, 
and  Popery !   All  Remittances  should  be  sent  to  the  Secretary  of  the  Russo-Greek  Committee. 


Chomiakoff 's  Letters  on  the  same  subject,  which  are  promised,  and  daily  ex- 
pected, from  Russia. 

Masson's  Apology  for  the  Greek  Church,  it  being  the  work  of  a  Scotch  Presby- 
terian who  resided  for  twenty  years  in  Athens. 

This  Series,  or  its  equivalent,  it  is  proposed  to  issue  monthly,  as 
before  stated,  and  to  subscribers  only,  unless  the  contributions  to  the 
Publishing  Fund  should  be  sufficient  to  enable  the  Committee  to  send 
them,  as  they  would  be  glad  to  do,  to  all  the  Clergy.  The  terms  for 
the  Series  will  be  Five  Dollars  in  advance.  Those  who  have  already 
contributed  five  dollars,  or  more,  will  be  considered  as  subscribers  to 
this  Series,  without  further  contributions,  though  further  contributions 
will,  of  course,  be  acceptable.  Should  not  the  amount  contributed  be 
sufficient  to  defray  the  expense  of  the  whole  Series,  it  will  be  applied, 
so  far  as  it  will  go,  to  the  publication  of  the  more  important  articles, 
for  subscribers  only. 

The  response  of  the  Church  to  the  appeal  for  funds  which  was 
made  in  the  First  Paper  issued  by  the  Committee,  has  made  evident 
the  necessity  of  putting  this  matter  into  the  shape  of  a  definite  sub- 
scription. While  the  tone  of  the  letters  which  covered  the  contribu- 
tions was  generally  most  gratifying  and  encouraging,  the  writers  ex- 
pressing the  warmest  interest  in  the  movement,  and  their  readiness  to 
make  further  contributions,  if  it  should  be  necessary,  it  was  generally 
remarked  that  they  had  no  idea  of  the  amount  necessary  from  individ- 
ual contributors.  No  one  knew  how  general  the  contributions  of 
Churchmen  would  be,  nor  how  many  Papers  the  Committee  intended 
to  issue.  Besides,  it  was  announced,  immediately  after  the  First 
Paper  was  issued,  that  the  Secretary  and  Editor  of  the  Committee  had 
sailed  for  Europe,  and  it  was  supposed  by  many  that  no  more  Papers 
would  be  published  till  his  return.  All  these  circumstances  combined 
left  the  Publishing  Fund  in  arrears,  to  the  amount  of  nearly  one 
hundred  dollars,  till  the  issue  of  the  Third  Paper  recalled  the  atten- 
tion of  the  Church  to  this  subject,  which  has  resulted  in  contributions 
to  a  sufficient  amount  to  meet  the  deficiency  previously  existing,  and 
leave  a  balance  on  hand,  as  the  following  statement  will  show  : — 


CONTRIBUTIONS 


Rev.  Milo  Mahan,  D.  D., 

. 

$5  00 

Rev.  Wm.  Croswell  Doane, 

5  20 

Rev.  J.  J.  Robertson,  D.  D., 

12  00 

Rev.  J.  H.  Hopkins,  jr.   (not 

in- 

eluding $10  paid  by  him 

fer 

translations  from  the  Russian), 

20  00 

Rev.  Chas.  W.  Rankin, 

1  00 

Edward  A.  CoUum,  Esq., . 

30 

Psi 

50 

The  Misses  Chamberlaine, 

6  00 

Rev.  N.  Pettit,    . 

1  00 

Rev.  Henry  Gregory,  D.  D., 

2  00 

Rev.  James  H.  Smith,  . 

5  00 

Rev.  B.  H.  Betts,     . 

2  00 

Hon.  Sam'l  H.  Huntington, 

2  00 

Rev.  J.  Freeman  Young,  . 

50  00 

Rev.  C.  W.  Morrill,      . 

5  00 

Rev.  Edward  H.  Camming, 

1  00 

Rev.  r.  C.  Brown, 

2  00 

Hon.  A.  H.  Churchill, 

1  00 

Rt.  Rev.  H.  J.  Whitehouse,  D.  D. 

Rev.  W.  F.  Brand, 

Rev.  David  J.  Lee,  . 

Rev.  Sam'l  HoUingsworth,     . 

Rev.  Leighton  Coleman,   . 

Rev.  J.  Theodore  Holly, 

Mrs.  Eliza  B.  Boston, 

Rev.  Wm.  Allan  Johnson,     . 

Rev.  Chas.  R.  Hale,  U.  S.  N.,     . 

Rev.  L.  W.  Gibson,      . 

Rev.  James  Abercrombie, 

Rt.  Rev.  Jackson  Kemper,  D.  D 

Rev.  James  D.  Vaulse, 

Rev.  Samuel  Cox, 

Rev.  W.  C.  MacFarland,  Ox-     " 
ford,  England,     .     .         10s. 

Rev.  G.  W.  Huntingford,  Ox- 
ford, England,     ...     5s. 

Rev.  P.    G.   Medd,   Oxford, 
England, 58. 


525  00 
1  00 
1  00 

10  00 
1  00 
1  40 
5  00 

1  00 

2  00 
1  00 

'  1  00 
5  00 

1  27 

2  00 


7  00 


a 


lit.  Rev.  J.  Williams,  D.  D., 
A    member     of    St.    Stephen's 
Church,  East  Haddam,  Coun., 
Rev.  T.  W.  Coit, 
Rev.  Malcolm  Douglass, 
Rev.  Samuel  B.  Bostwick, 
F.  A.  Jewett,  Esq., 
W.  B.  Douglass,  Esq., 
Miss  H.  L.  Folsom, 
Miss  M.  E.  Bainbridge, 


0 

2 

00 
50 

5 

00 

1 

00 

2 

00 

5 

00 

5  00  1 

5 

00 

5 

00 

Rt.  Rev.  A.  C.  Coxe,  D.  D.,  .     $5  00 

Rev.  Morgan  Dix,  D.  D.,        .  60  00 

Hon.  Sam'l  B.  Ruggles,     .  .     50  00 

John  B.  Stebbins,  Esq.,          .  5  00 

Amount  of  contributions,     .  $345  l^J 
From   sale   of   copies  of    First 

Paper,          .          .          .  .     10  15 


Total, 


EXPENDITURES. 

Cost  of  First  Paper  (3,250  copies)  including  $52.41  for  postage-stamps 

and  mailing, $210  96 

Cost  of  printing  500  copies  of  Third  Paper,      ...  30  25- 


$355  32 


-$241  21 


Balance  on  hand, $114  11 

From  the  foregoing  statement  it  is  manifest  to  every  one  to  whose 
notice  it  may  come,  what  is  requisite  on  the  part  of  the  Church  to  en- 
able the  Committee  to  discharge  the  duty  entrusted  to  them,  as  they 
are  ready  and  most  anxious  to  do.     What  is  necessary  on  the  part  of  the 
LaiUj^  it  should  rather  be  said,  for  poor,  and  poorly  paid,  as  the  Clergy 
generally  are,  they  are  abundantly  willing,  according  to,  and  beyond, 
their  means,  as  a  glance  at  the  foregoing  list  of  contributions  will 
show,  all  except  fourteen  of  the  whole  forty -nine  being  from  Clergymen. 
Are  there  not  a  score  or  more  of  Laymen  who  are  ready  to  make  contri- 
butions of  twentj^-five,  fifty,  or  a  hundred  dollars  each,  in  furtherance  of 
this  great  and  important  work  ?     The  movement  is  confessedly  the  most 
momentous  one  which  has  agitated  the  Church  since  the  Reformation  in 
the  sixteenth  century.     The  American  Church  has  the  honor  of  stand- 
ing out  before  the  world  as  the  leader  in  this  great  and  truly  Chris- 
tian enterprise.     Her  action  has  struck  a  chord  in  the  heart  of  the 
Mother  Church  of  England  which  has  thrilled  her  even  to  her  extrem- 
ities.    The  venerable   Orthodox   Church  of  the   East,  which,  single- 
handed  and  alone,  has  for  a  thousand  years  most  valiantly  resisted  the 
many  corruptions  and  usurpations  of  Rome,  to  which  the  whole  "West 
succumbed,  and  under  which  it  groaned  till  they  were  cast  off  at  the 
Reformation,  has  wept  tears  of  joy  at  the  news  that  the  great  Reform- 
ed, yet  Catholic  and  Apostolic,  Communion  of  the  West  is  desirous  of 
renewing  with  her  the  long  interrupted  relations  of  sympathy  and  love. 
"  This  is  none  other  than  the  work  of  Jesus  Christ,"  the  Metropolitan 
of  Petersburg  and  President  of  the  Russian  Synod  remarked  to  the 
writer,  "  and  the  American  Church  could  only  have  been  prompted  to 
it  by  the  ever  blessed  and  peace-inspiring  influences  of  the  Holy  Spirit 
of  God.       .....  How  could  you  have  doubted 

our  readiness  cordially  to  meet  you,  and  embrace  you  to  our  hearts,  in 
the  spirit  of  the  Gospel  of  the  loving  and  sympathizing  Saviour  ?  " 
*'  I  would  only  suggest  that  we  begin  at  once,"  *  said  the  saintly  and 

*  Begin  negotiations,  the  Metropolitan  meant,  on  the  subject  of  intercommunion.  Upon  the 
reply  being  made  that  the  Committee  had  no  power  to  negotiate,  nor  even  to  correspond  with 
the  Authorities  of  the  Russian  Church  on  this  subject,  but  only  to  collect  facts,  and  report  to  our 
next  General  Convention,  the  Metropolitan  inquired  when  this  would  be.  It  was  replied  in  Octo- 
ber of  1865.  "It  is  a  pity  to  lose  so  much  precious  time,"  he  rejoined,  "and  let  us  begin,  at  any 
rate,  to  cultivate  each  other's  aquaintance.  This  we  can  do  by  mutual  correspondence,  exchange 
of  literature,  and  by  embracing,  and  even  seeking  opportunities  for  the  exchange  of  Christian 
courtesies,  and  mutual  tokens  of  brotherly  love." 


venerated  Patriarch  of  tlie  Russian  Churcli  (and  Author  of  the  accom- 
panying Paper),  at  the  close  of  a  second  three  hours'  interview,  in  reply 
to  the  question  whether  his  superior  wisdom  and  experience  had  any- 
thing to  suggest,  as  to  the  proper  manner  of  conducting  this  important 
movement. 

Are  ive  ready  to  begin  at  once  ?  On  the  contrary,  does  not  almost 
every  one  feel  that  we  are  quite  too  little  informed,  as  a  Church, 
respecting  the  whole  matter,  to  venture  at  present  anything  of  the 
kind  ?  Jiut  how  is  this  evil  to  be  remedied,  except  by  sustaining 
the  Committee  in  putting  within  reach  of  all,  the  very  information  so 
much  needed  and  desired  V  Unless  we  are  active,  and  in  earnest,  we 
shall  in  the  near  future  behold  the  Russian  Church,  which  many  are 
fain  to  consider  very  greatly  behind  ourselves  in  learning,  piety,  and 
general  enlightenment,  exhibiting,  in  the  liberal  views  and  catholic 
feelings  of  her  Hierarchy,  the  fruits  and  results  of  these  very  things, 
to  an  extent  that  we  will  be  neither  prepared  nor  disposed  to 
reciprocate. 

Surely,  the  Laity  of  the  American  Church,  wealthy,  intelligent, 
and  earnest-minded,  as  so  many  of  them  are,  will  not  permit  a  move- 
ment which  has  begun  so  auspiciously,  and  promises  ultimately,  with 
God's  good  blessing,  such  momentous  and  world-wide  results,  to 
languish  at  its  very  inception  for  the  want  of  only  a  few  hundred 
dollars.  Those  who  fear  most  as  well  as  those  who  hope  most  from 
this  movement,  are  alike  interested  in  sustaining  the  labors  of  the 
Committee,  inasmuch  as  our  aim  is  to  make  accessible  to  all^  so  far 
as  possible,  and  at  the  smallest  expense  to  each  one,  approved  expo- 
sitions of  Oriental  doctrine,  and  the  authorized  formularies  of  instruc- 
tion and  worship  of  the  whole  Orthodox  Church ;  and  these,  too,  in 
their  entireness,  that  all  may  have  a  correct  basis  for  the  impartial  and 
just  conclusions,  which  all  alike  desire  to  attain.  Let  the  Laity, 
therefore,  lend  their  eificient  aid  to  this  enterprise,  and  let  every 
Clergyman  who  is  at  all  interested,  call  the  attention  of  his  people  to 
it,  besides  doing,  each  for  himself,  what  he  can,  and  then  the  Com- 
mittee can  not  only  send  copies  of  all  these  Papers  to  every  one  of 
our  poorly  paid  Clergy,  (most  of  whom  are  unable  to  subscribe  j5ve 
dollars,)  but  will  be  able  to  do  a  great  deal  more  than  they  have 
ventured,  as  yet,  to  propose,  or  even  to  contemplate. 

Arrangements  have  been  made  with  the  Executive  Committee 
.of  the  Eastern  Church  Association,  of  the  Church  of  England,  for 
(Obtaining  all  their  Publications  in  sufficient  quantities  to  supply  the 
subscribers  of  five  dollars ;  to  all  of  whom  they  will  be  mailed  as  soon 
;as  received. 

Copies  of  the  Papers  already  issued  by  this  Committee  can  be  had 
at  25  cents  each,  on  application  to  Mr.  Duncan,  762  Broadway,  and 
Mr.  Pott,  No.  5  Cooper  Union,  4th  Avenue,  excepting  No.  II,  which 
was  published  only  in  the  Church  Review,  from  want  of  funds  to  issue 
it  in  separate  form. 

All  contributions  to  the  Publishing  Fund,  should  be  sent  to  the 
Rev.  J.  Freeman  Young,  30  Laight  Street,  New  York. 


P  A  PE  R.  S 

OF   THE  ^ 

RUSSO-GREEK   COMMITTEE. 

ISTo.  v. 


A  SERMOl^,  BY  MICHAEL,  LATE  METROPOLITAN  OF  ST.  PE- 
TERSBURG AND  NOVGOROD.*  t 


SINCE  SALVATION  IS  BY  FAITH,  WHAT  PLACE  IS  TO  BE  ASSIGNED  TO      : 
GOOD  WORKS  ? 

Ephesians,  .II  8,  9. 

By  Grace  are  ye  saved,  through  Faith ;  and  that  not  of  yourselves ;  it  ia  the  gift 
of  God  :  not  of  Works,  lest  any  man  should  boast. 

As  Almighty  God  created  the  worlds,  both  visible  and  invisible, 
and  by  his  powerful  word,  called  into  existence  intelligent  beings,  both 
spiritual  invisible  angels,  and  visible  corporeal  men ;  for  this  end, 
moreover,  that  angels  in  heaven,  and  men  in  paradise  upon  earth, 
might  glorify  the  name  and  wisdom  of  God,  and,  while  they  fulfilled 
his  holy  will,  might  observe  his  goodness  and  loving-kindness  display- 
ed in  their  creation,  might  enjoy  his  blessedness,  and  receive  out  of 
the  fullness  of  his  light,  his  glory  and  his  perfections — in  a  word,  that 
they  might  live  in  happiness  for  ever :  so  it  was  with  the  same  design 
that  God,  full  of  mercy,  sent  his  own  Word,  his  own  Son,  into  the 
world,  after  men  fell,  that  he  might  become  iricarnate,  be  born  of  a 
pure  virgin,  live  a  life  of  sorrow,  suffer  death,  and  rise  again  from  the 
dead,  to  redeem  the  human  race ;   that  he  might  deliver  it  from  pun- 

*  Translated  iiito  English  by  the  Princess  Sophia  Mestchersky. 

t  "  The  Bishops  oificiate  and  preach  in  the  Cathedrals  on  all  principal  Festivals, 
and  some  of  them  on  other  days  also ;  and  when  they  do  not,  their  place  is  taken 
by  the  Archimandrite  or  other  subordinate  ecclesiastic.  Their  sermons,  are,  in  gen- 
eral, simple  homiletical  compositions,  though  many  of  those  published  display 
specimens  of  energetic  and  pathetic  writing,  not  unworthy  of  those  who  have 
learned  eloquence  in  the  School  of  St.  John  Chrysostom." — Eev.  Dr,  Finkerton. 


ishment  and  eternal  death,  incurred  by  falling  from  that  holy  will  of 
Godj  which  men  were  commanded  to  obey ;  that  he  might  restore 
man  to  the  original  state  of  glory  and  perfection  which  he  enjoyed 
before  his  fall;  in  short,  that  he  might  again  confer  upon  him  spiritual 
and  eternal  life  and  blessedness.  For  this  end,  then,  our  Lord  Jesus 
Christ  came  into  the  world ;  to  save  men  from  works  of  enmity,  and 
bring  them  into  his  heavenly  kingdom.  This  he  hath,  by  his  grace, 
accomplished  :  by  his  own  death  he  hath  vanquished  the  enemy  and 
his  power :  he  hath  overcome  hell,  and  abolished  eternal  death.  By 
offering  himself  in  sacrifice,  he  hath  reconciled  man  to  God,  opened 
for  him  an  entrance  into  his  kingdom  and  glory,  and  rendered  it  again 
possible  to  have  fellowship  with  God.  All  this  he  hath  done,  not  on 
account  of  any  merit  in  man — ^for  man  could  merit  nothing  but  death ; 
but  solely  of  the  free  grace  of  God.  It  was  only,  as  the  apostle  Paul 
declares,  that  "  God,  who  is  rich  in  mercy,  for  the  great  love  where- 
with he  hath  loved  us,"  in  mercy  alone  sent  his  Son  into  the  world, 
even  when  all  "  were  dead  in  trespasses  and  sins ;  and  hath  quicken- 
ed us  together  with  Christ,  and  made  us  sit  together  in  heavenly  places 
in  Christ  Jesus,  that  in  the  ages  to  come  might  be  shewn  the  exceed- 
ing riches  of  the  Grace  "  of  the  Father.  (Eph.  ii.  4 — 7.)  Salva- 
tion is  solely  by  his  merits — solely  by  his  grace.  According  to  the 
declaration  of  Paul,  then,  0  Christians !  we  cannot  be  saved,  other- 
wise than  by  faith,  trusting  in  the  merits  of  Christ  alone — by  fellow- 
ship in  his  death.  Our  salvation  is  "not  of  works,  lest  any  man 
should  boast,"  but  solely  by  faith ;  "  and  that  not  of  ourselves ;  it  is 
the  gift  of  God :"  consequently,  our  salvation  lies  wholly  in  Jesus 
Christ.  Faith  in  Christ  saves  us.  "  A  man  is  not  justified  by  the 
works  of  the  law,  but  only  by  the  faith  of  Jesus  Christ." 

But  since  we  are  saved  by  faith,  what  place  do  good  works  hold 
in  reference  to  our  salvation,  and  whence  arises  the  necessity  for 
them  ?     This  we  shall  endeavor  to  shew  in  the  present  discourse. 

Man,  the  only  intelligent  creature  of  the  visible  world,  now  fallen 
from  a  state  of  purity  into  a  state  of  corruption,  having  forsaken  the 
holy  will  of  God  for  his  own  wicked  inclinations,  became  dead  in  his 
inner  man,  "  dead  in  trespasses  and  sins  ;"  and,  as  he  was  dead  before 
Christ's  coming  into  the  world,  so,  even  now  that  Christ  is  come,  he 
remains  dead  until  quickened  by  the  Holy  Spirit,  and  is  therefore 
incapable  of  doing  any  thing  good.  All  that  carnal,  unregenerate 
man  attempts  or  performs,  even  if  it  appear  good,  yet,  when  judged 
according  to  the  principle  of  the  action,  is  not  good.     Nothing  that 


3 

he  does  is  done  from  faith,  but  from  "  the  lust  of  the  flesh,  the  lust 
of  the  eye,  or  the  pride  of  life."  He  acts  either  from  ambition  or 
self-love,  or  to  please  the  flesh,  and  not  from  faith;  but  "whatsoever 
is  not  of  faith,  is  sin."  The  carnal  man  can  do  nothing  but  sin ;  con- 
sequently, it  is  not  possible  for  him  to  merit  salvation  by  his  own 
works:  "  not  of  w^orks "  is  human  salvation,  "  lest  any  man  should 
boast."  A  carnal  man,  that  is,  a  dead  man,  not  only  cannot  do  what 
is  good  :  he  cannot  even  will  it ;  he  is  entirely  destitute  of  spiritual 
life ;  he  sees  not  the  great  beauty  of  the  kingdom  of  God;  he  hears 
not  the  pleasantness  of  the  celestial  harmony;  he  tastes  not  the 
sweetness  of  paradise ;  he  feels  not  the  excellence  of  Eden :  he  knows 
not  true  holiness ;  and  hence  he  wishes  not  for  such  blessings.  He 
is  guided  by  sense,  and  attached  only  to  delusive,  pernicious  pleasures; 
hence,  the  very  desire  of  salvation  must  be  excited  in  man  by  the 
power  of  God,  and  it  can  be  excited  by  nothing  else. 

Our  Lord  Jesus  Christ,  being  compassionate  towards  all  in  general, 
is  compassionate  towards  each  one  in  particular.  As  he  visibly  in- 
vited all  to  salvation,  while  he  was  himself  in  the  world  ;  so  now  he 
comes  invisibly  to  each — calls  him  by  name — knocks  at  his  heart  by 
his  own  word,  and  invites  him  to  accept  of  salvation — reveals  the 
bondage  of  sin  under  which  our  spiritual  being  groans,  so  as  to  excite 
some  desire  of  deliverance.  And,  when  this  compassionate  Samaritan 
perceives  a  desire  to  be  saved,  in  the  man  lying  half  dead  of  the 
wounds  which  sin  hath  made,  and  gives  him  faith  (which  also  is  not 
of  ourselves,  but  the  gift  of  God),  he  enables  him,  by  that  faith,  to 
appropriate  the  salvation  to  himself — enables  him  firmly  to  hope  in 
the  merits  of  Christ ;  which  firm  reliance  on  the  merits  of  Christ,  or 
faith  in  him,  is  the  foundation  on  which  our  salvation  rests.  It  is 
the  gift  of  God,  and  is  obtained  from  him  by  the  hearing  and  hearty 
reception  of  his  word  :  "for  faith  cometh  by  hearing,  and  hearing  by 
the  word  of  God."  (Rom.  x.  17.)  Being  obtained  in  such  a  manner 
every  thing  essential  to  salvation  is  provided;  and  hence  the  Scrip- 
ture says  that  faith  saves  us. 

But  this  must  on  our  part  be  productive.  Every  sinful  man, 
whoever  he  may  be,  that  is  brought  to  his  right  mind  by  the  sound 
of  the  word  of  God ;  roused  out  of  the  sleep  of  sin ;  leaving  off 
(although  for  a  time)  his  errors ;  hearing,  while  in  this  state,  of  Jesus 
Christ  as  a  Saviour  and  a  healer ;  every  such  man  must  from  the 
heart  desire  his  healing,  and,  desiring  it,  must  believe  on  him — must 
believe  that  he  is,  in  all  respects,  the  Saviour  he  needs — that  in  him 


alone  salvation  is  to  be  found — and  that  he  shall  assuredly  receive  all 
that  the  Saviour  hath  promised ;  and  must  be  so  persuaded  of  this, 
as  no  longer  to  doubt  that  all  shall  be  fulfilled  :  for  '*  faith  is  the  sub- 
stance of  things  hoped  for,  and  the  evidence  of  things  not  seen." 
Faith  is  the  cordial  trust,  accompanied  with  a  lively  hope,  that  the 
promised  blessings  shall  be  received,  as  though  we  already  saw  and 
actually  possessed  the  unseen  things  themselves.  When  God  gives 
to  a  man  such  faith,  that  he  can,  without  doubting,  come  to  him,  and 
repose  upon  him  his  confidence,  then  he  must  lay  open  to  him  all  his 
wounds,  all  his  weakness,  all  his  sins ;  and  seek,  with  weeping  and 
supplication,  and  with  undoubting  faith,  that  he  may  be  pardoned  and 
cleansed.  True  living  faith  is  accompanied  with  prayer,  that  he  may 
obtain  from  him,  who  took  upon  himself  the  sins  of  the  whole  world, 
pardon  of  sin,  and  cleansing  from  pollution.  This  faith  heals  his 
wounds,  and  fetches  inward  strength  from  the  Spirit  of  Christ; 
which  moves  him  out  of  the  state  of  sin  and  depravity,  and  brings 
into  existence  the  inner  man ;  quickens  him  from  the  state  of  death  ; 
and  thus  he  is  regenerated.  Spiritual  strength,  obtained  by  prayer, 
and  apprehended  by  faith,  endues  the  inner  man  with  power  to  live, 
to  move,  to  act,  and  to  perform  good  works.  "  In  Him."  through 
faith,  ^'  we  live,  and  move,  and  have  our  being,"  (Acts  xvii  28.)  saith 
the  apostle  Paul;  because  faith  receives  from  the  Spirit  strength, 
which  it  communicates  to  the  inner  man,  for  the  production  of 
spiritual  works :  namely,  that  we  may,  with  all  our  heart,  love  our 
Creator,  and  do  and  submit  to  his  holy  will,  and  likewise  do  good  to 
our  neighbour.  It  is  faith  that  gives  the  ability  to  bring  forth  the 
fruits  of  the  Spirit — peace,  joy,  love,  long-suffering,  gentleness,  con- 
tinence, chastity,  purity,  &c.  Now  since  faith  yields  good  works — 
since  they  are  the  effects  of  faith — then  it  is  clear  that  they  do  not 
save  us,  but  that  we  are  saved  by  faith  which  produces  them.  Al- 
though, however,  our  good  works  do  not  save  us,  by  themselves,  be- 
cause they  cannot  exist  before  faith,  but  are  produced  by  it,  still  they 
have  a  relation  to  our  redemption  through  Christ.  Besides,  they  are 
so  small,  that  they  could  not  atone  for  our  great  sins.  Faith  alone 
saves  us;  but  good  works  must  be  joined  with  it : — but  how  ? — and 
wherefore  ? 

Faith  in  Christ  is  the  foundation  of  our  salvation— it  is  the 
beginning  of  life  :  and  good  works  must  spring  from  it,  to  manifest 
this  life :  they  must  serve  as  marks  that  the  inner  man  is  alive  by 
faith.     Wherefore  the  apostle  James  saith,  "  Shew  thy  faith  by  thy 


works,"  (ch.  ii.  18)  :  as  if  he  had  said,  "  Since  ye  believe  in  Christ — 
since  ye  consider  yourselves  redeemed  by  him,  and  think  that  ye  have 
been  made  alive  in  your  inner  man,  by  faith,  then  shew  your  faith,  by 
living  through  it  to  good  works."  It  is  the  property  of  life  to  act. 
As  a  human  being  does  not  conceive  himself,  qaicken  himself,  pro- 
duce himself,  but  deriving  his  being  from  God  through  his  parents,  is 
born  and  receives  his  strength  to  move  and  act,  and,  being  alive  must 
act ;  so,  in  like  manner,  the  spritual,  the  inner  man,  cannot  save  him- 
self, cannot  regenerate  himself,  or  give  himself  spiritual  and  eternal 
life ;  but  receives  it  from  above,  even  from  the  Father  of  our  Lord 
Jesus  Christ,  through  faith  (as  through  his  mother).  Having  spiritual 
fellowship  with  Christ  by  faith;  being  by  him  regenerated  and  re- 
stored to  life ;  he  must,  of  necessity,  act  and  perform  good  and 
spiritual  works ;  and  that,  in  order  to  shew  and  testify  that  he  lives 
by  faith,  and  is  regenerated  by  it.  As  under  the  Old- Testament  dis- 
pensation, the  circumcision  of  the  flesh  was  only  a  sign  of  the 
righteousness  of  faith  in  the  Messiah — ^yet  such  a  sign  as  could  not 
be  dispensed  with,  although  the  individual  himself  might  be  an  un- 
righteous man  ;  so  now,  under  the  ISTew  Testament,  good  works,  al- 
though they  do  not  justify  us,  must  be  performed,  that  they  may  serve 
as  signs  of  the  righteousness  of  faith.  Faith,  having  justified  and 
quickened  us,  must  infallibly  produce  good  works;  not  for  justifica- 
tion, but  to  shew  that  faith  exists  in  us :  hence  it  is  said,  that  "  faith 
without  works,"  that  is,  destitute  of  the  appropriate  signs,  "is  dead:" 
such  faith  cannot  quicken  the  man. 

But,  further,  true  livirg  faith,  appropriating  to  itself  justification 
through  Christ,  must  produce  good  works,  in  testimony  of  our  grati- 
tude to  the  High  and  Lofty  One,  for  the  blessings  he  has  showered 
upon  us.  As  children  love  their  parents  according  to  the  flesh,  not 
in  order  that  they  may  gain  any  thing  from  them,  but  rather  to  ex- 
press their  thankfulness  for  the  love  and  care  with  which  they  have 
nourished  them  from  their  birth ; — so,  in  the  spiritual  birth,  we  must 
love  God,  yield  ourselves  to  his  holy  will,  and  do  works  of  righteous- 
ness; not  to  merit  the  Christian  inheritance,  the  kingdom  of  God,  but 
rather  to  express  our  gratitude  to  him  for  the  grace  which  has  re- 
deemed us.  We  must  rest  assured,  that  the  kingdom  of  God  is  not 
the  wages  of  an  hireling,  but  the  gift  of  God — a  generous,  gratuitous 
grant,  flowing  from  the  love  of  God,  "  of  grace,"  for  the  sake  of 
Christ.  Our  love,  on  the  contrary,  and  other  good  works,  are  a  debt, 
and  not  deserving  of  any  recompence :  "  We  have  done  that  which 


was  our  duty  to  do,"  (Luke  xvii.  10,)  saith  Christ.  Do  not  think 
that  you  have  performed  much,  and  are  worthy  of  a  reward  for  your 
service :  by  no  means :  but  "  when  ye  have  done  all,  say,  We  are  un- 
profitable and  useless  servants." 

Behold,  then,  Christians,  vi^hat  faith  is,  and  what  our  works  are ! 
See,  that  our  salvation  is  in  Christ  alone,  depending  upon  his  merit, 
and  obtained,  on  our  part,  only  by  faith,  which  likewise  is  the  gift  of 
God !  See,  too,  that  faith  must,  without  fail,  bring  along  with  it 
good  works,  and  thus  prove  its  own  existence,  and  be  an  appropriate 
test  of  our  gratitude  to  God  for  our  redemption  !  Let  us  believe  in 
our  Lord  Jesus  Christ  with  a  true  and  sincere  heart — believe  that  he 
is  our  life  and  our  salvation — believe  that  we  are  saved  by  his  grace 
alone,  through  faith: — then  we  shall  do  good,  love  Him  with  all  our 
soul,  make  all  our  desires  bow  to  his  will,  and,  according  to  his  com- 
mandment, love  our  neighbour  as  ourselves  : — yield  ourselves  servants 
to  him  in  all  obedience,  to  testify  to  him  that  we  are  his  grateful  chil- 
dren, mindful  of  his  great  goodness  manifested  in  our  creation,  but 
more  especially  in  redeeming  us  through  the  Saviour,  our  Lord  Jesus 
Christ.     Amen ! 


FROM  A  SERMON  BY  AMBROSIUS,   LATE  METROPOLITAN  OF 
ST.  PETERSBURG  AND  NOVGOROD.* 

Matthew  xix.  16. 

Good  Master,  what  good  thing  shall  I  do,  that  I  may  have  eternal  life  ? 

Let  us  beware,  I  say,  of  seeking  the  way  of  salvation  with  such'an 
attachment  to  the  perishable  goods  of  this  world,  and  with  such  a  de- 
pendence upon  our  own  good  works  and  merits,  as  we  observe  in  this 
self-praisiog  youth.  It  is  true,  Jesus  Christ,  in  his  advice  to  him,  does 
not  exclude  good  works  from  the  number  of  the  means  of  salvation;  for 
he  said  to  him,  "If  thou  wilt  enter  into  life,  keep  the  commandments." 
And,  indeed,  this  was  the  way  to  eternal  life  which  God  at  first  ap- 
pointed for  both  angels  and  men.  In  their  state  of  innocency,  they 
all  were,  by  their  works,  and  they  might  have  forever  remained,  well- 
pleasing  to  their  Maker  and  Father.  But  as,  through  pride  of  their 
own  powers  and  merits,  the  angels  fell,  so  was  the  nature  of  the  first 
man  corrupted,  by  a  desire  to  become  as  gods,  knowing  good  and 
evil.     From   this   root,  weakened  by  falling  into  sin,  still   weaker 

*  Translated  into  English  by  the  Kev.  Kobert  Pinkorton,  D.  D. 


branches  sprang  up  in  the  posterity  of  man.  For  as  the  Scripture 
saith,  "  The  earth  also  was  corrupt  before  God,  and  the  earth  was 
filled  with  violence.  And  God  looked  upon  the  earth,  and,  behold, 
it  was  corrupt!  for  all  flesh  had  corrupted  his  way  upon  the  earth." 
As  sin  increased,  God,  of  his  goodness,  was  pleased  to  increase  those 
restraints  which  might  preserve  mortals  from  falling  into  it.  But, 
as  in  a  disordered  stomach  even  the  most  wholesome  food  yields  bad 
secretions,  so  also  the  corrupt  nature  of  man  has  turned  even  the 
commandments  of  God  into  his  greater  condemnation.  "  The  law 
entered,"  saith  the  apostle  Paul,  "  that  the  offence  might  abound ;  and 
the  commandment  which  was  ordained  to  life,  I  found  to  be  unto 
death."  Moreover,  viewing  the  law  as  a  covenant,  the  justice  of  God 
required  the  perfect  fulfillment  of  it.  ''Cursed  is  every  one,"  saith 
God,  "  that  continueth  not  in  all  things  which  are  written  in  the  book 
of  the  law  to  do  them."  "Whosoever  shall  keep  the  whole  law,"  saith 
the  holy  apostle  James,  ''and  yet  offend  in  one  point,  he  is  guilty  of 
all."  After  this,  what  justification  can  feeble  man  expect  from  the 
law  ?  By  it,  he  is  accursed  and  condemned.  What  merit  can  we 
find  in  our  works  ?  "If  we  say  that  we  have  no  sin,"  saith  the  apos- 
tle John,  "  we  deceive  ourselves,  and  the  truth  is  not  in  us."  What 
merit  can  we  discover,  even  where  we  might  most  reasonably  look 
for  it,  in  our  very  righteousness  ?  for  "  all  our  righteousnesses,"  saith 
Isaiah,  "  are  as  filthy  rags."  Finally,  supposing  that  we  could  fulfill 
the  whole  law,  even  this,  before  God,  were  no  more  than  our  duty, 
and  would  contain  no  merit.  "When,"  saith  the  Saviour,  "  ye  shall 
have  done  all  those  things  which  are  commanded  you,  say,  We  are 
unprofitable  servants;  we  have  done  that  which  was  our  duty  to  do." 
And  thus,  not  by  any  good  quality  of  ours — because,  if  we  have  any, 
we  have  received  them  of  God ;  for  "  what  hast  thou,  which  thou 
didst  not  receive?"  saith  the  apostle: — not  by  any  kind  of  personal 
merits — for  what  we  have  done  right  before  God,  it  was  our  duty  to 
perform ;  and  "  who  hath  first  given  to  him,  and  it  shall  be  recom- 
pensed unto  him  again  ?"  saith  the  same  apostle  : — not  by  any  kind 
of  good  works  of  ours,  that  are  all  imperfect — for  "  who  can  say,  I 
have  made  my  heart  clean,  I  am  pure  from  sin  ?"  saith  Solomon  : — 
never,  I  say,  by  any  of  these  weak  and  imperfect  means  can  we  have 
any  hope  of  reaching  eternal  life. 

When  the  youth  mentioned  in  the  Gospel,  commended  himself  to 
Jesus  Christ  as  having  kept  all  the  commandments,  the  Saviour  said 
unto  him,  "Yet  lackest  thou  one  thing :  sell  all  thou  hast,  and  distribute 


8 

unto  the  poor."  Now,  even  supposing  that  he  had  done  this  also,  still 
he  would  have  lacked  what  was  needful  to  salvation  :  for  Jesus  Christ, 
in  concludiDg,  added  another  commandment,  which  only  could  com- 
plete the  whole  :  "  .  .  .  and  come,  follow  me  !  "  This  is  the  only  way 
that  leads  us  to  salvation.  *'  I  am  the  door,"  said  the  Saviour ;  "  by 
me  if  any  man  enter  in,  he  shall  be  saved.  I  am  the  way,  and  the 
truth,  and  the  life  :  no  man  cometh  unto  the  Father,  but  by  me.  I 
am  the  true  vine,  and  my  Father  is  the  husbandman.  Every  branch 
in  me  that  beareth  not  fruit,  he  taketh  away ;  and  every  branch  that 
beareth  fruit,  he  purgeth  it,  that  it  may  bring  forth  more  fruit.  " 
Hence  it  is  evident,  that  our  best  works  cannot  promote  our  salva- 
tion, but  when  they  are  performed  in  following  Christ,  and  are  per- 
fected by  his  grace.  Our  justification  is  by  grace,  and  not  by  our 
good  works;  for,  according  to  the  apostle  Paul,  we  are  "justified 
freely  by  his  grace."  "  If  (saith  the  same  apostle)  I  should  desire 
to  glory  in  the  requirements  and  deeds  of  the  law,  I  might  boast 
above  others  :  circumcised  the  eighth  day,  according  to  the  law ;  as 
a  real  Jew,  and  not  as  foreigners  who  are  circumcised  when  adults  ; 
of  the  stock  of  Israel;  of  the  most  distinguished  tribe  of  Benjamin; 
an  Hebrew  of  the  Hebrews  ;  and,  as  touching  the  law,  a  follower  of 
the  strictest  sect  of  the  Pharisees.  My  zeal  for  the  honor  of  the  law 
went  so  far,  that  I  became  a  persecutor  of  the  Christians  ; —  and,  in 
short,  touching  the  righteousness  which  is  in  the  law,  I  was  blameless. 
But  all  these  privileges  and  merits  I  now  confess  to  be  nothing.  The 
knowledge  of  Christ  surpasses  all  these  advantages ;  and  I  count  them 
all  but  dung,  that  I  may  win  Christ ;  for  I  seek  justification,  not  by 
the  law,  but  by  faith  in  Jesus  Christ.  I  desire  to  be  found  in  him, 
not  having  mine  own  righteousness,  which  is  of  the  law,  but  that 
which  is  through  the  faith  of  Christ,  the  righteousness  which  is  of  G-od 
by  faith."     See  Phil.  iii.  4—10. 


A  SERMOIT  BY  AMBKOSIUS,  PEESENT   APwOHBISHOP  OF 
KAZAK* 

PBKACHED   IN   THE    CATHEDRAL   CHURCH   OF  TULA,  ON   GOOD-FRIDAY,  1814. 


I  Corinthians  I.  23. 

We  preach  Christ  crucified,  unto  the  Jews  a  stumbling-block,  and  unto  the 
Greeks  foolishness ;  but  unto  them  which  are  called  both  Jews  and  Greeks, 
Christ  the  power  of  God,  and  the  wisdom  of  God. 

And  thus,  innocence  is  delivered  up  to  death,  and  the  work  of 
guilty  man's  reconciliation  with  God  is  accomplishing !  The  Lamb, 
bearing  the  sins  of  the  world,  is  slain  upon  the  altar  of  the  cross ; 
and  the  Sacrifice  which  taketh  away  sin,  offered  up  to  the  justice  of 
heaven  !  The  wrath  of  an  angry  Father  pierces  with  arrows  his  only 
Son ;  and  children  of  wrath  are  again  reckoned  among  the  number 
of  the  children  of  God !  He  who  knew  no  sin  is  made  to  be  sin  for 
transgressors ;  and  transgressors  are  redeemed  from  the  curse  of  the 
law !  Light  everlasting  is  arising  on  the  tomb,  and  those  who  sat  in 
darkness  see  a  great  light !  Jesus  suffers,  and  dies  !  and  he  bears 
our  sins  upon  himself,  is  bruised  for  our  iniquities,  and  by  his  stripes 
we  are  healed  ! — All-gracious  !  All-merciful !  how  unsearchable  are 
thy  judgments,  and  thy  ways  and  counsels  past  finding  out !  0  be- 
lieving soul !  this  dying  Jesus  is  thy  righteousness,  and  sanctification, 
and  redemption.  Should  conscience,  harrowed  up  by  the  workings 
of  sin,  threaten  thee  with  vindictive  justice,  behold  the  sacrifice  which 
clean seth  the  contrite  spirit  from  dead  works !  behold  Jesus,  who, 
having  nailed  the  handwriting  of  thy  sins  to  his  cross,  took  it  away  ! 
If  the  wicked  world  still  strive  to  entangle  thee  in  its  nets ;  if  the 
light  of  thy  reason  become  dim,  amidst  the  darkness  which  covers 
these  sublunary  regions ;  if  thy  soul  be  still  subject  to  vanity,  though 
not  willingly;  and  if  sin  work  in  thy  mortal  body — behold  a  true 
and  heavenly  Teacher !  His  lips  though  scaled  in  the  silence  of 
death  on  the  cross,  still  proclaim  the  will  of  his  eternal  Father  to  his 
brethren  in  the  midst  of  the  Church.     His  law  is  perfect ;  his  com- 

*  Translated  into  English  by  the  Kev.  Robert  Pinkerton,  D.  D. 


10 

mandments  are  pure,  enlightening  the  eyes ;  his  testimony  is  sure? 
making  wise  the  simple;  he  is  the  true  light,  which  enlighteneth 
every  man  that  cometh  into  the  world ;  and  they  that  follow  him 
shall  not  walk  in  darkness,  but  shall  have  the  light  of  life.  If  thy 
desires,  drawn  away  by  sensual  objects,  cleave  to  the  earth,  and  the 
ray  of  immortality  in  thee  appear  to  be  extinguished,  behold  the 
resurrection  and  the  Life  !  With  him,  on  thy  death-bed,  thou  shalt 
triumph  over  death  and  corruption.  Thus  Jesus  is  made  of  God 
unto  us,  "  the  power  of  God,  and  the  wisdom  of  God." 

But  not  so  to  them  that  perish.  He  is  to  the  Jews  a  stumbling- 
block,  and  to  the  Greeks  foolishness :  for  the  world  by  wisdom  knew 
not  God.  It  exclaimed  before  Pilate,  against  Jesus,  the  power  of 
God,  and  the  wisdom  of  God,  "  Away  with  him !  away  with  him ! 
crucify  him."  It  pointed  at  him  upon  the  cross,  saying,  "  Thou  that 
destroyest  the  Temple,  and  buildest  it  in  three  days,  save  thyself! 
If  thou  be  the  Son  of  God,  come  down  from  the  cross !"  It  denom- 
inated him,  after  his  death,  a  cunning  deceiver  : — "  Sir,  we  remember 
that  that  deceiver  said,  while  he  was  yet  alive.  After  three  days  I 
will  rise  again."  Thus  did  the  world  mock,  torture,  and  kill  the 
incarnate  Truth  upon  the  cross !  And  has  it  ceased  to  persecute 
him  in  our  days  ?  Oh  no,  beloved  brethren  !  Jesus  still  continues 
to  be  to  the  Jews  a  stumbling-block,  and  to  the  Greeks  foolishness. 
The  world  cannot  endure  the  doctrine  of  Jesus ;  and  why  ?  Because 
the  Spirit  of  God  is  contrary  to  the  spirit  of  the  world,  and  the  doc- 
trines of  Jesus  are  contrary  to  the  doctrines  of  the  world. — Let 
these,  then,  be  the  subject  of  our  present  discourse. 

I.  The  SPIRIT  OF  THE  WORLD  is  the  spirit  of  error  and  darkness ; 
but  THE  SPIRIT  OF  GOD  is  the  spirit  of  truth  and  of  light :  and  from 
the  first  moment  of  man's  fall,  these  two  have  been  at  open  war  with 
each  other.  From  the  blood  of  righteous  Abel  to  the  blood  of 
Zacariah  son  of  Barachias ;  and  froai  the  blood  of  Zacariah  to  the 
blood  of  the  angel  of  the  wilderness,  John  the  Baptist ;  and  from 
the  blood  of  John,  to  the  blood  of  Jesus  upon  the  cross — what  do  we 
behold  ? — an  uninterrupted  series  of  martyrs  to  the  truth,  who  were 
"  afflicted  and  tormented.  They  wandered  in  deserts,  and  in  moun- 
tains, and  in  dens  and  caves  of  the  earth — of  whom  the  world  was 
not  worthy  ?"  What  were  these  men  admidst  a  corrupt  and  wicked 
generation?  A  spectacle  to  angels  and  to  men.  They  hungered 
and  thirsted,  and  were  mocked  and  buffeted,  and  had  no  certain 
dwelling-place,  and  were  made  as  the  filth  of  the  world,  the  off- 
scouring  of  all  things ;  despised  by  all,  and  spoken  against  by  all. 


11 

But  did  not  the  world  change  at  last,  when  the  Sun  shone  upon  it 
from  on  high  ;  when  it  was  illumined  by  the  light  of  the  knowledge 
of  God  from  Golgotha ;  when  kings  and  nations  fell  prostrate  before 
the  cross,  and  confesssed  Jesus  as  their  Sovereign  Lord  and  Ruler  ? 
Oh  no,  beloved  brethren!  the  world  is  still  the  same.  Rightousness 
and  its  servants,  men  of  truth,  still  drink  of  the  same  cup  of  affliction. 

Who  is  respected  in  the  world  ?  He  who  possesses  an  elegant 
chariot,  who  dwells  in  gilded  apartments,  whose  table  is  loaded  with 
choice  meats,  who  is  clothed  in  purple  and  scarlet,  within  whose 
dwelling  the  mirthful  voice  of  guests  resounds  from  the  fall  of  eve 
to  the  rising  of  the  sun.  It  is  all  one  to  the  world  what  idol  it 
worships :  he  may  be  a  robber,  a  disturber  of  the  public  peace,  a 
severe  master,  an  unjust  judge,  a  governor  who  betrays  the  public 
good  :  this  matters  not.  He  is  surrounded  with  the  gifts  of  fortune ; 
he  is  rich ;  he  makes  merry  on  every  holiday ;  he  is  sought  after  by 
every  one,  and  they  all  encompass  and  worship  him.  But  the  friend 
of  virtue,  the  friend  of  Jesus,  whose  glory  consists  in  doing  the  will 
of  him  who  sent  him  into  this  world  of  trials — the  Father  of  Light 
and  Truth — oh,  the  world  has  no  desire  to  look  into  his  humble 
dwelling !  He  is  unskilled  to  live  in  the  world ;  for  he  lives  upon 
that  alone  which  justly  belongs  to  him.  Se  lives  not  in  luxury;  for 
he  does  not  steal.  He  does  not  make  merry ;  for  he  will  not  live  at 
the  expense  of  his  neighbour.  He  does  not  grow  rich ;  for  he  has  no 
desire,  by  oppression  and  avarice,  to  ruin  his  brother.  He  does  not 
foolishly  spend  his  substance ;  because  he  accepteth  not  the  wages  of 
iniquity  against  the  innocent.  Here  now  is  a  man  altogether  opposed 
to  the  taste  of  the  world  !  If  the  world,  out  of  mercy,  does  not  per- 
secute him,  at  least  it  will  not  account  him  worthy  of  its  attention. 
Who  is  great  in  its  estimation  ?  The  world  measures  greatness  by 
another  measure  than  that  which  faith  adopts.  The  greatness  of  the 
world  is  not  the  greatness  of  virtue,  but  the  high-sounding  deeds  of 
men  of  high  birth,  the  greatness  of  ranks  and  titles.  What  causeth 
the  loud-sounding  trumpet  of  fame  to  be  blown  before  them  ? 
Battles  won,  in  which  rivers  of  blood  have  flowed,  and  many  thou- 
sands have  been  sacrificed  to  the  ambition  of  one  man;  cities  desolated 
and  reduced  to  ashes,  which  formerly  exalted  their  proud  heads  to 
heaven ;  fields  and  meadows  turned  into  deserts,  whose  fertility  once 
resembled  the  plains  of  Eden;  and  kingdoms,  by  death,  murder,  and 
devastation,  turned  into  wildernesses,  which  formerly  flourished  like 
the  lilies  of  the  field.     The  Caesars  and  Alexanders  of  the  world  may 


12 

be  compared  to  those  inauspicious  luminaries  whose  appearance  pro- 
claims universal  misery ;  or  to  those  destroying  angels  whose  course 
was  marked  with  desolation  and  death  :  yet  the  world  immortalizes 
their  names,  and  stamps  their  deeds  with  the  seal  of  greatness — a 
greatness,  however,  which  persecutes  the  faith,  and  at  which  the 
heart  trembles  and  humanity  shrinks  ! 

But  is  the  world  not  possessed  of  virtue  also  ?  Ah,  beloved 
brethren !  what  are  the  virtues  which  have  not  their  seat  in  the 
heart;  and  rest  not  upon  eternity,  and  upon  a  God  rewarding  ac- 
cording to  their  works  ?  They  are  like  reeds  broken  by  the  wind — 
deceiving  lights  which  burn  no  longer  than  the  inflammable  matter 
lasts  which  fed  them — edifices  built  of  and  upon  sand,  which  fall  into 
dust  as  soon  as  the  wind  of  adversity  blows  upon  them.  Yet  the 
world  still  speaks  of  its  virtues!  But  what  kind  of  virtue  is 
preached  among  them?  That  you  must  be  a  faithful  subject,  devoted 
to  your  country  : — and  why  ?  because  to  such  virtue,  honors  and 
rewards  are  attached :  but  should  these  not  be  conferred,  then  you 
may  abandon  the  service  of  your  country,  and  live  for  yourself. 
That  it  is  necessary  to  love  truth : — and  why  ?  because  those  who 
love  it  are  universally  respected.  That  you  must  strictly  adhere  to 
your  word,  and  restore  that  which  you  have  borrowed  : — wherefore? 
because  a  man  who  does  not  keep  his  word  forfeits  the  confidence  of 
every  one.  That  you  must  do  good  to  others : — and  why  ?  because 
you  may  need  their  good  services  at  some  future  period,  or  because, 
at  least,  this  will  make  your  name  to  be  praised.  In  a  word,  it  is 
necessary  to  be,  or  at  least  to  appear  to  be,  virtuous; — and  why? 
because  our  honour  and  interest  require  it.  Such  is  the  righteous  man 
of  the  world !  But  now  draw  aside  the  gaudy  veil  with  which  he 
screens  himself  from  the  eyes  of  men.  Oh  !  then  you  shall  behold 
"  the  abomination  of  desolation,  standing  in  the  holy  place  !"  Tear 
off  the  gilded  ornaments  of  this  shining  idol,  and  you  will  perceive 
that  his  whole  being  consists  of  clay.  Take  self-interest  out  of 
the  motives  of  his  virtuous  deeds,  and  you  shall  see  in  him  nothing 
but  wickedness.  Give  him  an  opportunity  of  avenging  himself  upon 
his  enemy,  and  of  preserving,  at  the  same  time,  the  appearance  of  an 
humble  condescending  man,  and  he  will  not  let  it  pass.  Show  him  a 
treasure  which  he  may  seize,  and  still  preserve  his  name  for  being 
disinterested,  and  he  will  not  refuse  to  put  it  into  his  coffers.  Tlace 
him  in  circumstances  in  which  he  may  gratify  his  passions,  avoid  the 
punishment  of  vice,  and  save  appearances  before  the  world,  and  he 


13 

will  not  forget  the  obligations  of  an  honest  man.  And  is  this  the  man 
whom  faith  blesses,  and  on  whom  God  confers  happiness — who  shall 
at  last  be  received  into  the  eternal  embraces  of  heaven  ?  Yet  these 
sons  of  the  world  dream  of  merit,  and  are  elated  with  their  virtues. 
Hearken  to  them !  They  profess  to  be  wiser  than  all ;  though  the 
wisest  of  them,  according  to  the  flesh,  has  long  since  confessed  that 
he  knows  nothing.  They  are  most  honourable,  though  their  honour  is 
nothing  but  an  empty  name,  and  not  that  honour  which  springs  from 
good  works ;  they  are  most  eminent,  though  their  eminence  consists 
only  in  ranks  and  titles,  and  not  in  distinguished  actions :  they  are 
most  virtuous,  though  their  virtues  are  like  nocturnal  fires,  which,  as 
the  day  approaches,  show  nothing  but  smoke.  What  is  the  language 
of  their  mouths  ?  A  thansgiving  like  this  :  "  God,  I  thank  thee  that 
I  am  not  as  other  men  are  1"  What  is  in  their  hearts  ?  Self- 
congratulation,  like  this  :  "  I  am  rich,  and  increased  with  goods,  and 
have  need  of  nothing."  They  are  idols,  before  whom  self  gratification 
continually  offers  up  her  incense.  They  appropriate  all  to  themslves; 
and  there  remains  nothing  for  God.  "  Riches,  they  are  mine,"  says  the 
worldly  man ;  "  for  they  are  the  fruits  of  my  labor.  Ranks  and  titles, 
they  are  mine ;  for  they  are  the  reward  of  my  merits.  Fame,  she  is 
also  mine ;  for  she  has  been  the  constant  companion  of  my  actions. 
Talents,  gifts,  they  are  mine ;  for  I  am  indebted  to  none  for  them. 
Virtues,  they  are  mine ;  for  they  are  the  offspring  of  my  good  heart." 
Thus  doth  the  spirit  bless  itself,  which  is  enchanted  with  itself!  Thus 
do  the  sons  of  the  world  refer  all  things  to  themselves ! 

But  how  does  faith  address  this  exalted  spirit  of  pride  ?  "  Thou 
knowest  not,"  saith  she,  "  that  thou  art  wretched,  and  miserable,  and 
poor,  and  blind,  and  naked."  Ambitious  man  !  thou  art  in  love  with 
thine  own  perfections ;  but  canst  thou  blindly  be  proud,  when  it  is 
clear  that  thou  livest  entirely  at  the  mercy  of  another  ?  With  all 
thy  virtues,  thou  art  a  sinner.  With  all  thy  riches,  thou  art  a 
beggar.  Thou  existest;  but  is  not  thy  life  the  gift  of  the  Sovereign 
of  Heaven  ?  He  openeth  his  hand,  and  thou  art  filled  with  his  good- 
ness. He  turneth  away  his  face,  and  thou  returnest  to  dust.  Thou 
comest  into  life ;  and  who  leadeth  thee  by  degrees  to  the  age  of  ma- 
turity— from  the  helplessness  of  infancy  to  the  impetuosity  of  youth 
— and  from  the  impetuosity  of  youth  to  manhood  ?  Is  it  not  He, 
without  whom  thou  canst  not  "  add  one  cubit  to  thy  stature  ;"  and 
without  whom  thou  canst  not  "  make  one  hair  of  thy  head  white  of 
black  ?"      Art  thou  successful  in  thy  pursuits  ?  are  thy  magazines 


14 

JBlled  with  goods — thy  undertakings  crowned  with  success — thy  for- 
tune fixed  upon  stable  pillars  ?  and  darest  thou  to  view  all  this  as 
the  fruit  of  thy  own  exertions,  thy  wisdom,  thy  talents  ?  Not  so,  O 
man  !  "  The  steps  of  a  man  are  ordered  by  the  Lord :"  Psalm 
xxxvii.  23.  "  He  bringeth  low,  and  lifteth  up  :"  1  Sam.  ii.  7. 
"  P]very  good  gift  and  every  perfect  gift  is  from  above:"  James  i.  17. 
For  "  what  hast  thou,"  0  man  !  *'  that  thou  didst  not  receive  ?  Now, 
if  thou  didst  receive  it,  why  dost  thou  glory,  as  if  thou  hadst  not 
received  it  ?"  1  Cor.  iv.  7.  Therefore,  from  head  to  foot,  whether  in 
soul  or  body,  from  the  mental  faculties  to  the  bodily  senses,  nothing 
belongeth  to  thee;  they  are  all  the  bountiful  gifts  of  an  unseen 
hand  : — and  why  ?  that  thou  shouldst  be,  in  all  respects,  not  thine 
own,  but  God's.  But  where  is  this  desire  in  thee,  0  man  ?  Thou 
bearest  upon  thyself  the  image  of  the  invisible  God ;  and  yet  thou 
hast  willingly,  though  a  man,  assimilated  thyself  to  the  beast.  The 
light  of  truth  has  shone  upon  thee ;  and  yet,  of  thine  own  choice, 
thou  hast  put  a  veil  before  thine  eyes,  that  thou  mightest  walk  in 
darkness.  A  ray  of  the  glorious  Trinity  is  kindled  in  thy  soul — thy 
reason — that  it  might  lead  thee  in  all  thy  undertakings,  and  guide 
thee  in  the  way  of  truth.  But  what  use  dost  thou  make  of  this  lumi- 
nary ?-only  to  enlighten  thee  while  practising  iniquities.  Thou  hast 
received  a  table  of  laws  not  made  with  hands,  from  an  unseen  Giver : 
an  invisible  finger  has  engraven  its  eternal  laws  upon  thy  conscience ; 
according  to  which  God  will  judge  thee,  and  by  which  thy  thoughts 
accuse,  or  else  excuse,  one  another.  Where  then  is  this  monitor  ? 
Thou  hast  sacrificed  it  before  the  idols  of  thy  corrupt  passions. 

Thus  Faith  accuses  the  world  of  pride; — and  her  accusations 
wound  it.  "  And  knowest  thou  not,  O  man  !  that  thou  art  wretched, 
and  miserable,  and  poor,  and  blind,  and  naked  ?"  Pride  desires  to 
appropriate  everything  to  herself;  but  Faith  divests  her  of  all. 
Pride  desires,  for  this  purpose,  to  be  adorned  like  an  image,  at  which 
heaven  and  earth  may  wonder,  and  exclaim,  ''Behold  the  man  !"  But 
Faith  overthrows  this  image,  and  turns  it  into  dust  and  ashes. 

But  it  is  not  pride  alone  which  reigneth  in  the  world  :  "  the  lust 
of  the  flesh  and  the  lust  of  the  eyes,"  have  also  their  dominion.  The 
world  must  needs  live  according  to  the  will  of  its  own  corrupt  pas- 
sions. Behold  the  springs  of  its  operation  !  In  the  inclinations  of 
the  heart,  behold  its  motives  !  For  it  has  no  other  law  than  the  law 
of  its  lusts.  It  owns  no  happiness,  but  the  happiness  of  temporal  en- 
joyment.    "  Soul  thou  hast  much  goods  laid  up  for  many  years  !  take 


15 

thine  ease,  eat,  drink,  and  be  merry."  This  is  the  world's  rule,  when 
fortune  pours  her  gifts  upon  it.  But  when  Heaven  is  less  bountiful, 
when  it  shuts  its  liberal  hand,  then  comes  another  of  the  world's  rules  : 
"Steal,  deceive,  oppress,  sell  thy  conscience,  and  make  merry  while 
thou  livest."  Thus  the  child  of  this  present  time  reasons  : — "  Let  all 
others  suffer,  provided  only  I  am  merry  :  let  the  oppressed  water  his 
bread  and  mingle  his  drink  with  weeping ;  it  is  all  one  to  me  :  only 
let  my  cup  of  pleasure  be  full !"  Yea  ;  let  those  whom  he  oppresses 
be  clothed  in  rags,  provided  he  be  dressed  in  the  fashion  !  Let  in- 
dustrious poverty,  in  bloody  sweat,  till  an  ungrateful  soil,  and  faint 
with  hunger,  provided  his  table  be  furnished  with  dainties  !  Let  in- 
nocence pine  in  the  dark  dungeon  ! — what  time  has  he  to  think  of 
that  ?  He  has  to  attend  plays,  assemblies,  feasts,  visits,  gambling, 
and  evening  parties.  Oh  !  what  a  multitude  of  important  affairs  ! — 
But  hast  thou  then  forgotten,  0  fool !  that  there  is  a  Judge  in  the  earth  ? 
Though  the  unexpected  and  awful  fall  of  other  sinners  like  thyself, 
from  the  height  of  fortune  to  the  depths  of  ruin,  should  bring  no 
danger  to  thee — though  the  whole  world  should  bow  and  serve  thee 
— though  all  circumstances  should  unite  in  furthering  thy  oppressions 
— though  rulers  and  the  powers  that  be,  like  blinded  men,  should  not 
behold  thy  wicked  deeds,  or,  being  themselves  no  better,  should  take 
part  in  thy  injustice* — yet.  He  that  formed  the  eye,  shall  he  not  see 
thy  wickedness  ?  He  that  planted  the  ear,  shall  he  not  hear  the 
cries  and  groans  of  those  who  demand  his  just  aid  against  thee  ?  and 
He  that  teacheth  man  knowledge,  shall  not  he  know  to  judge  between 
the  helpless  and  the  strong,  the  oppressed  and  their  oppressor  ?  If 
indeed,  thou  art  assured  that  all  thy  iniquities  upon  earth  shall  pass 
unpunished,  then  make  merry,  increase  thy  joys  by  adding  new  plea- 
sures, hasten  to  riots  and  to  feasts  !  But  time  flies  on  wings  swifter 
than  the  quickest  whirlwind  :  and  that  awful  day  approaches,  when 
God  alone  shall  be  exalted,  and  all  mankind  shall  be  humbled ;  when 
the  monarch  and  his  slave  shall  stand  together  before  the  judgment- 
seat  ;  and  when  works  alone  shall  be  put  into  the  balance.  "  God 
hath  appointed  a  day,  in  the  which  he  will  judge  the  world,  and  give  to 
every  man  according  to  his  works :"  Acts  xvii.  31.  Rev.  xxii.  12. 
Ah  !  what  shall  then  become  of  thee  ?  "  Thou,  Lord,  art  righteous 
in  all  thy  judgments !  The  foolish  shall  not  stand  in  thy  sight :  thou 
hatest  all  workers  of  iniquity !" 

*  It  was  believed,  by  many,  that  the  character  here  drawn  was  no  imaginary  one, 
but  taken  from  life — it  being  that  of  the  Civil  Governor  of  Tula  for  the  time  being . 


Id 

"  II.  Brethren  !  the  holy  apostle  saith,  "  Love  not  the  world,  nei- 
ther the  things  which  are  in  the  world  :  if  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him;"  and,  *'  The  friendship  of  the 
world  is  enmity  with  God."  Behold  how  the  world  opposeth  Grod  ! 
The  world  makes  its  own  laws  for  the  regulation  of  its  passions  :  but 
Faith  commands  to  sacrifice  these  passions,  for  they  are  our  domestic 
enemies — "  They  that  are  Christ's,  have  crucified  the  flesh  with  the 
affections  and  lusts."  The  world  seeks  an  effeminate  and  easy  life  : 
Faith  presents  a  man  with  a  perpetual  cross,  as  soon  as  he  enters  on 
the  Christian  race — "  If  any  man  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross,  and  follow  me  "  The  world  points 
out  to  her  favourites  a  broad  way,  strewed  with  the  flowers  of  sensual 
gratification,  shaded  with  variety  of  amusements,  and  illuminated  by 
the  glare  of  corrupt  passions :  Faith  points  out  to  her  votaries  a  nar- 
row and  sorrowful  way — "  Enter  ye  in  at  the  strait  gate ;  for 'wide  is 
the  gate,  and  broad  is  the  way  that  leadeth  to  destruction."  The 
world  makes  an  idol  of  its  possessions,  and,  displaying  them,  saith, 
"  All  these  things  will  I  give  thee,  if  thou  wilt  fall  down  and  worship 
me  !"  Faith  commands — "Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve."  According  to  the  principles  of  the 
world,  we  must  love  none  but  ourselves :  according  to  the  rules  of 
faith,  we  must  love  God  above  all,  and  our  neighbour  as  ourselves — 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with  all 
thy  soul,  and  with  all  thy  strength,  and  with  all  thy  mind, 
and  thy  neighbour  as  thyself."  "  By  this  shall  all  men  know 
that  ye  are  my  disciples,  if  ye  have  love  one  to  another."  Finally, 
the  world  refers  all  to  the  present :  only  on  earth  it  seeks  its  happi- 
ness :  riches  are  the  idol  to  which  all  its  desires  are  affixed :  rank 
and  titles  are  its  greatness,  without  which  it  considers  itself  mean  and 
despised  ;  luxury,  Hmusements,  spectacles,  feasts,  and  plays,  compose 
its  only  happiness.  Faith  refers  all  to  the  future  :  her  riches  are 
riches  in  heaven — "  Lay  not  up  for  yourselves  treasures  upon  earth, 
where  moth  and  rust  do  corrupt,  and  where  thieves  break  through 
and  steal ;  but  lay  up  for  yourselves  treasures  in  heaven."  Her  plea- 
sures are  eternal  pleasures — "  I  shall  be  satified,"  saith  she,  "  when 
I  awake  with  thy  likeness  "  and  when  I  am  in  possession  of  those 
blessings  which  "  eye  hath  not  seen  nor  ear  heard,  neither  have  en- 
tered into  the  heart  of  man,  even  the  things  which  God  hath  prepared 
for  them  that  love  him." 

Now  it  was  this  very  contrariety  between  the  principles  of  the 


17 

world  and  the  principles  of  Jesus  which  set  the  world  against  him. 
The  world  despised  Jesus,  because  Jesus  made  all  the  principles  of 
the  world  despicable.  The  world  rose  up  against  Jesus,  because 
Jesus  rose  up  against  all  the  errors  of  the  world.  The  world  deri- 
ded, tortured,  and  slew  Jesus  on  the  cross,  because  Jesus  laid  open, 
how  insignificant  are  its  glories,  how  detestable  its  pleasures,  how 
murderous  its  dreams,  how  heavy  that  cross  which  the  sons  of  this 
world  are  made  to  carry. 

Ah,  beloved  brethren !  behold  we  stand  at  the  tomb  of  that  cru- 
cified Lord  Jesus !  Shall  we  abandon  him,  and  say  to  the  world, 
'  Thou  art  our  God,  and  beside  thee  we  know  no  other  ?  '  No  •  we 
embrace  the  wounds  out  of  which  life  flowed  unto  us.  Shall  our 
kisses  be  like  unto  that  of  the  perfidious  disciple  who  betrayed  Jesus  ? 
When  the  world  presents  us  with  its  glory,  its  pleasures,  its  dreams, 
shall  we,  in  effect,  say  to  it,  ''  What  will  ye  give  me,  and  I  will  deli- 
ver Him  unto  you  ?  '^  Ah !  what  can  the  world  give  us,  that  shall  at 
all  be  compared  to  what  we  receive  with  Jesus  ?  Does  it  offer  us 
glory,  and  the  respect  of  men  ?  But  what  glory  have  we  in  Jesus  ? 
With  him,  our  names  are  written  in  heaven  ;  with  him,  we  shall  par- 
take of  that  glory  which  he  had  with  the  Father  before  the  world 
was ;  with  him  we  shall  reign  for  ever ;  and  of  his  kingdom  there 
shall  be  no  end  !  Does  the  world  offer  rank  and  titles  ?  But  what 
title  can  be  higher  than  that  which  we  receive  by  Jesus — Children  of 
God — heirs  of  a  kingdom,  prepared  for  the  elect  from  the  foundation 
of  the  world  ?  If  the  friends  of  earthly  kings  are  accounted  great, 
how  much  greater  the  friends  of  God  !  If  the  children  of  earthly 
kings  are  exalted,  how  much  higher  are  the  children  of  the  Lord  of 
heaven  and  earth  !  Treasures  and  riches,  0  Christian ! — has  not 
Jesus  promised  thee  treasures  superior  to  the  whole  world  ?  Thou 
shalt  repose  on  the  bosom  of  the  Almighty  in  the  eternal  kingdom, 
and  the  glory  of  the  Lord  shall  encompass  thee  :  heavenly  splendors 
shall  crown  thy  head,  and  the  treasures  of  eternity  shall  be  displayed 
before  thine  eyes:  then  shall  this  globe,  with  all  its  glories,  as  they 
revolve  beneath  thee,  appear  less  than  an  imperceptible  point  :  then 
will  the  treasures  of  the  world  be  thought  more  insignificant  than  the 
dust  which  is  driven  before  the  wind  :  then  heaven  shall  be  thine — 
eternity  shall  be  thine — God  himself  shall  be  thine  ! — 0  what  bless- 
edness ! 

Lord  Jesus  !  to  whom  shall  we  go  ?     Thou  alone  hast  the  words 
of  eternal  life  !     Open  thou  our  eyes,  that  we  may  behold  wondrous 
2 


18 

things  out  of  thy  law  !  Ah,  Saviour  !  on  beholding  the  blessedness' 
•which  thou  hast  prepared  for  us,  we  are  ready  to  say,  with  thy  disci- 
ple, '  Though  we  should  die  with  Thee,  yet  we  will  not  leave  Thee !' 
But  our  deceitful  hearts  betray  us,  and  we  are  continually  surrounded 
with  the  cares  of  life ;  we  sink  in  the  sea  of  vanity.  Oh  !  stretch 
forth  from  the  tomb  thy  all-powerful  arm,  and,  as  thou  didst  support 
thy  sinking  disciple  Peter  among  the  waves  of  Grennesaret,  so  sustain 
us  in  the  midst  of  this  stormy  world,  and  draw  us  to  thy  Father ; 
that  after  having  suffered  for  a  little  while  with  tliee  on  earth,  we  may 
with  thee  in  heaven  be  eternally  glorified  !     Amen  ! 


A  SERMON  BY  AMBROSIUS,   PRESEI^T   ARCHBISHOP  OF 

KAZAN.* 

PREACHED  IN  THE  CATHEDRAL  CnURCn  OF  TULA,  AUGUST  15,  1814,  ON  THE 
FESTIVAL  OF  THE  DEATH  OF  THE  VIRGIN  MARY. 


Retelation  XIV.  13. 

And  I  heard  a  voice  from  Heaven,  saying  unto  me,  Write,  Blessed  are  the  dead 
which  die  in  the  Lord,  from  henceforth :  yea,  saith  the  Spirit,  that  they  may 
rest  from  their  labours  ;  and  their  works  do  follow  them. 

On  this  festal  day  we  commemorate  the  death  of  the  immaculate 
Virgin  Mary.j  Her  death  we  denominate  falling  asleep  ;  because  the 
death  of  the  just  on  earth  is  the  beginning  of  his  rest  in  eternity ;  and 
his  deathbed  is  like  an  evening  couch,  on  which  he  shall  rest  until 
the  everlasting  morning  of  immortality,  when  the  Sun  of  Righteous- 
ness shall  no  more  go  dow;n  upon  him. 

Yes,  beloved  brethren, — "  Blessed  are  the  dead  who  die  in  the 
Lord,  from  henceforth :  yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labours  :  "  and  "  though  the  righteous  be  prevented  with 

*  Translated  into  English  by  the  Rev.  Eobert  Pinkerton,  D.D. 

+  This  is  the  only  reference  to  the  Virgin  throughout  the  whole  Sermon.  And 
it  may  servo  as  an  indication  of  the  different  spirit  in  which  festivals  of  this  class 
are  celebrated  in  the  Russian  Church  from  that  in  which  they  are  in  the  Roman. 
Such  an  opportunity  for  extolhng  '  the  Glories  of  Mary,'  and  expatiating  on  her 
Assumption  and  Immaculate  Conception,  the  divines  of  the  latter  Church  could 
scarcely  pass  over  in  this  manner.  But  the  '  New  Dogma '  has  received  no 
more  favor  from  the  Orthodox  Churches  of  the  East  than  it  has  from  those  con- 
stituting our  own  Communion. — Editor  of  Emso-Ch-eek  Com. 


19 

death,  yet  shall  he  be  in  rest :  "  Wisd.  iv.  7.  The  present  life  is  but 
the  dawn  of  the  great  day  of  eternity ;  and  our  existence  here  on 
earth  is  the  first  step  to  our  everlasting  existence  !  This  mortal, 
with  which  we  are  clothed,  shall  at  last  put  on  immortality ;  and  this 
corruptible,  with  which  we  are  burdened,  shall  put  on  incorruption. 
0  man  !  thou  art  immortal !  Raise  thine  eyes  towards  heaven ! 
yonder  is  thy  home  !  The  earth  is  but  the  scene  of  thy  pilgrimage ! 
Encompass  eternity  with  thy  mental  powers,  if  thou  canst !  Yonder 
is  the  place  of  thy  habitation !  Time  is  only  the  beginning  of  thy 
course  towards  an  eternal  country.  The  comforts  of  this  life  do  not 
compose  thy  blessedness  :  they  are  only  a  kind  of  agreeable  valley  in 
the  journey  of  life,  in  which,  like  a  wearied  traveller,  thou  tarriest 
for  a  while,  that  thou  mayest  with  the  greater  speed  hasten  to  thy 
native  country.  The  thorns  of  life,  with  which  thy  way  is  beset,  are 
not  intended  merely  to  wound  thee  in  thy  course ;  but  to  put  thee 
in  continual  remembrance,  that  the  place  of  thy  rest  is  not  in  this 
world. 

0  man  !  thou  art  immortal ! — time  flieth,  and,  in  its  flight,  carries 
thee  upon  its  wings,  even  against  thy  will,  to  the  place  of  thy  destina- 
tion— to  eternity !  Years,  days,  and  hours,  like  a  mighty  stream, 
flow  perpetually,  and  bear  thee  down  along  with  them  ;  like  a  power- 
ful river,  carrying  upon  its  surface  the  winged  vessel  to  the  deep 
ocean — to  eternity !  "We  are  all,  beloved  brethren,  we  are  all  des- 
tined for  eternity  !  Let  us  then  cast  our  eyes,  for  a  few  moments, 
on  this  eternity,  and  consider  how  comforting  it  is  to  the  righteous 
man,  and  how  terrible  it  is  to  the  ungodly  ! 

Eternity ! — a  word  imcomprehensible  by  the  finite  mind  of  man. 
Only  the  Eternal  Mind  can  comprehend  its  extent !  I  heap  up  age 
upon  age,  and  thousands  of  years  upon  thousands  of  years,  and  reckon 
up  the  times  and  years  of  all  that  is  under  the  sun ;  but  all  this  is 
not  eternity.  This  is  an. unfathomable  ocean,  whose  shores  the  mortal 
eye  cannot  reach  !  this  is  an  abyss,  bottomless  to  the  eye  of  all  that 
is  created !  When  the  heavens  shall  become  old,  and  shall  be  folded 
up  like  a  garment; — when  the  sun  shall  be  darkened,  like  a  coal  that 
is  extinguished ; — when  the  stars  shall  fall  from  the  heavens,  like  the 
autumnal  leaves  from  the  trees; — when  all  tribes  and  nations  shall 
fall  before  the  scythe  of  time,  like  the  grass  that  is  mown  down  by 
the  husbandman ; — ^when  the  earth  shall  have  passed  away,  and  time, 
laden  with  years,  shall  fall  before  the  throne  of  the  Eternal  who 
created  it ;  yet  these  do  not  make  up  one  drop  of  the  fathomless  deep 


20 

of  eternitj !  It  is  beginning  without  end;  extent  without  limits; 
time  without  time;  life  without  death  !  There,  a  thousand  years  are 
as  one  day,  and  one  day  as  a  thousand  years.  There,  a  moment  is  as 
eternity,  and  eternity  as  a  moment.  There  rolls  an  age  which  shall 
remain  the  same,  and  its  years  shall  have  no  end  !  Such  is  eternity, 
my  beloved  brethren !  and  down  the  river  of  time,  into  this  boundless 
ocean,  we  are  all  hastening  !  Such  is  eternity  !  and  into  this  endless 
existence  we  are  all  running,  through  the  short  paths  of  this  life ! 
Such  is  eternity  !  and  into  this  land  of  immortality  we  must  all  enter 
by  the  gate  of  death  !  0  gate  of  triumph  for  the  sons  of  glory, 
through  which  they  shall  pass,  that  they  may  receive  the  crowns  of 
endless  bliss  !  0  gate,  awful  for  the  sons  of  perdition,  through  which 
they  shall  also  pass,  but  in  order  that  they  may  drink,  to  the  last 
drop,  the  cup  of  heavenly  wrath  !  So,  beloved  brethren,  the  right- 
eous enter  this  gate  like  conquering  warriors,  that  they  may  triumph 
in  their  victories — that  they  may  rest  for  ever  in  the  bosom  of  eter- 
nity, after  the  struggle  with  their  enemies — with  an  adulterous  and 
sinful  world — with  the  flesh  which 'warreth  against  the  spirit — with 
their  corrupt  passions,  which  struggle  within  them  all  the  days  of 
their  lives,  and  lead  them  "  captives  to  the  law  of  sin  !  "  But  the 
wicked  enter  this  gate,  like  criminals  condemned  to  death,  like  vic- 
tims led  to  the  slaughter;  as  enemies  of  God,  preparing  to  stand 
before  the  bar  of  vindictive  justice  :  or  like  the  servant  called  to 
give  an  account  to  his  lord,  and  unable  to  say  one  word  in  regard  to 
his  stewardship. 

In  order  that  we,  beloved  brethren,  may  have  an  idea  of  the  tri- 
umph of  the  righteous,  on  his  entering  the  gate  of  eternity,  and  of 
the  terror  of  the  wicked,  led  away  by  the  hand  of  death  to  the  place 
of  his  condemnation,  let  us  for  awhile  approach  their  death-beds,  and 
hearken  to  their  last  conversation. 

*  And  thus  I  leave  the  world,  this  vale  of  my  pilgrimage,'  saith  the 
righteous.  '  The  earthly  tabernacle  of  my  body  is  shaking,  and  is 
ready  for  its  fall.  Well !  I  shall  the  sooner  take  possession  of  my 
mansion  which  is  eternal  in  the  heavens.  Death  is  at  the  door  ;  but 
I  knew  that  it  was  never  far  from  me.  I  part  with  the  world,  and 
all  its  enchanting  beauties.  Oh  !  if  in  the  prime  of  life  I  saw  that 
the  world  is  "  vanity  of  vanities,"  much  more  clearly  do  I  now  see 
that  the  world  is  a  shadow,  a  dream  that  passeth  away  !  I  have  fin- 
ished my  course  here  on  earth  ;  I  have  now  passed  the  way  of  thorns. 
The  time  of  temptation  is  now  at  an  end :  the  stumbling-blocks  which 


21 

the  world  laid  before  my  heart  exist  no  more  for  me ;  the  unceasing 
war  with  my  lusts  and  passions  is  now  over  :  the  middle  wall  of  par^ 
tition  between  me  and  heaven  is  tumbling  down  :  the  fetters  of  the 
fleshj  with  which  I  was  burthened,  are  now  falling  off ;  and  the  prison, 
in  which  I  have  so  long  lingered,  is  breaking  down.  I  hasten  to  the 
liberty  of  the  sons  of  God.  The  everlasting  doors  are  opening !  Enter» 
O  my  soul,  into  mj  rest !  The  way  of  the  cross,  which  thou  hast  so 
often  watered  with  tears  of  grief,  and  on  which  the  voice  of  groanings, 
which  cannot  be  uttered,  has  so  often  been  heard ; — the  way  of  the 
cross,  which  thou  hast  everywhere  found  strewed  with  thorns ; — the 
way  of  the  cross,  for  which  the  joyful  sons  of  this  world  have  so  often 
mocked  thee — this  way  of  the  cross  has  at  last  brought  thee  to  the 
gates  of  heaven.  I  give  up  the  world,  and  receive  heaven  :  I  leave 
my  fellow  men,  my  brethren,  and  I  enter  the  habitations  of  angels  :  I 
leave  my  friends  on  earth,  and  go  to  my  Jesus,  the  friend  of  mankind, 
in  heaven.  I  leave  the  comforts  of  this  life,  which  were  sometimes 
mixed  in  my  cup  of  suffering  that  my  strength  might  not  fail  in  my 
course,  to  be  received  into  the  bosom  of  rny  eternal  Father,  and  take 
my  place  among  his  elect :  I  leave  temporal  comforts,  that  I  may  be 
filled  with  the  fulness  of  the  household  of  God,  and  drink  of  the 
streams  of  bliss  which  flow  for  ever  in  the  abodes  of  the  just.  But 
why  art  thou  still  cast  down,  0  my  soul !  and  why  art  thou  disquieted 
within  me  ?  What !  thou  tremblest  at  the  sight  of  thy  fall ; — but 
thou  art  also  sealed  with  the  seal  of  holy  repentance.  Thou  feelest 
terror,  standing  at  the  door  of  the  righteous  Judge  ; — but  thou  art 
also  redeemed  with  the  blood  of  thy  Jesus,  for  whose  sake  our  heav- 
enly Father  bestoweth  upon  us  all  things.  Thou  faintest  on  entering 
the  dark  valley  of  death ; — but  faith  is  thy  light,  with  which  thou 
shalt  pass  through  the  shadow  of  death.  Oh,  trust  in  God  !  He  that 
spared  not  his  own  Son,  for  thy  sake,  how  shall  he  not  with  him  also 
freely  give  thee  all  things  ?  He  who  blotted  out  the  handwriting  of 
thy  sins,  nailing  it  to  his  ignominious  cross,  how  shall  he  not  also 
shield  thee  from  the  arrows  of  divine  justice,  by  his  glorious  cross  ?' 

With  these  comfortable  feelings  the  virtuous  man  lies  down  upon 
his  death-bed,  in  order  to  take  from  it  his  flight  to  the  eternal  man-  • 
sions.  Great  God !  with  what  light  is  the  countenance  of  a  departing 
saint  illuminated,  amidst  the  thickest  darkness  of  death !  With  what 
sweet  feelings  does  the  hope  of  eternity  fill  liis  soul,  when,  to  the  view 
of  man,  all  hope  of  life  is  past !  His  faith  receives  new  strength,  and 
his  love  additional  ardor.     '  Ye  everlasting  doors,'  he  sings,  '  be  ye 


22 

opened  to  me  !  Sun  of  Righteousness,  that  shall  never  set,  dart  upon 
me  the  first  ray  of  everlasting  light,  that  the  darkness  of  life  may 
cease,  in  which  I  dimly  beheld  thee,  as  through  a  glass  ! — then  shall 
I  behold  thee  face  to  face.  Lord  Jesus,  as  thou  didst  teach  me  to 
trust  in  thee  while  upon  earth,  receive  my  spirit,  that  I  may  depart 
in  peace  and  obtain  rest !  Now,  now,  0  Lord,  lettest  thou  thy  ser- 
vant depart  in  peace !  for  naine  eyes  have  beheld  thy  salvation, 
which  thou  hast  prepared  before  the  face  of  all  thy  people  living  upon 
earth,  who  in  peace  and  patience  wait  for  the  fulfilment  of  thine  un- 
utterable promises.' — Behold  the  manner  in  which  the  righteous  man 
dies! 

But  not  so,  beloved  brethren — not  so  do  those  depart  who  forget 
God  !  Whither  is  the  view  of  the  dying  sinner  directed  ? — towards 
the  world,  in  which  he  thought  to  have  erected  for  himself  an  ever- 
lasting tabernacle  of  bliss  ! — the  world  which  he  loved  so  passionate- 
ly, and  without  which  he  could  no  t  be  happy,  no  not  for  an  hour ! 
But,  ah  !  the  world  vanishes  from  his  eyes — the  world  hastens  from 
his  death-bed — the  world  forgets  him  !  'Deceitful  world  !'  he  exclaims, 
'  was  it  for  this  that  I  served  thee  so  zealously,  satisfied  thee  so  un- 
weariedly,  strove  to  please  thee  so  willingly  ?  I  embraced  the  chains 
which  thou  didst  lay  upon  me,  and  divided  my  soul  between  thee  and 
heaven ;  I  sacrificed  my  conscience  to  thee,  and  loved  thee  more  than 
God  ;  and  now  thou  leavest  me,  to  fall  into  the  hands  of  an  offended 
God,  against  whom  to  please  thee,  I  have  so  often  sinned  !  0  un- 
grateful world  !  soon,  soon  shalt  thou  forget  me,  like  the  hard-hearted 
householder,  who  feedeth  his  servants  only  in  the  days  of  their  strength, 
that  he  may  enrich  himself  by  their  labours ;  and  leaveth  them,  in 
the  midst  of  killing  hunger,  when  their  strength  has  failed  !' 

Should  he  turn  his  eyes  upon  his  treasures,  over  which  he  stood  a 
watchful  guard  all  the  days  of  his  life,  he  sees  that  he  must  part  with 
them.  *  0  deceitful  gold  !'  he  exclaims,  '  in  thee  I  placed  my  only 
bliss  !  Was  it  not  thou  that  didst  cost  me  so  much  labour — so  much 
injustice,  with  which,  for  thy  sake,  I  have  burthened  my  soul — so 
many  tears,  which,  for  thee,  I  have  caused  my  neighbours  to  shed — so 
much  oppression  and  violence  against  the  widow  and  the  orphan — 
the  ruin  of  so  many  families,  whom  for  thy  sake  I  have  reduced  to 
poverty,  by  unlawful  gambling,  unjust  judgments,  usury,  and  the 
abuse  of  powers  committed  to  me  for  the  good  of  my  brethren  ?  I 
was  a  judge,  and  for  thy  sake  I  pronounced  unmerciful  and  unright- 
eous judgments.     I  was  appointed  a  guardian  of  the  laws,  and  I  broke 


their  sanctity  as  soon  as  thou  glitteredst  in  mine  eyes.  I  was  or- 
dained a  leader  of  the  people,  to  feed  them  with  truth  and  righteous- 
ness ;  and  for  thy  sake,  I  myself  set  them  an  example  of  bribery, 
being  a  receiver  of  the  wages  of  unrighteousness : — even  to  those 
who  stood  under  me  in  office,  I  taught  the  ways  of  injustice,  for  the 
sake  of  lucre.  The  period  of  my  rule  was  a  scene  of  unjust  plunder, 
unheard-of  discords,  and  unlawful  license.  I  was  a  householder,  and 
for  thee,  0  gold  !  I  suffered  my  servants  to  perish  through  hunger. 
I  was  a  father,  and,  to  preserve  thee,  I  suffered  my  children  to  grow 
up  without  education.  Yes,  I  have  done  everything  for  thee  ;  but  the 
threatening  looks  of  Death  now  teach  me  that  I  heaped  up  riches  not 
knowing  for  whom  I  gathered  them. — 0  cursed  gold !  for  thee  I  have 
done  all  this;  and,  behold!  now  I  leave  thee,  and  know  not  to  whom ; 
— perhaps  to  unthankful  heirs,  who,  spending  thee  upon  their  vanities, 
luxurious  tables,  and  wicked  lusts,  shall,  in  the  midst  of  their  mirth, 
laugh  at  my  avarice — perhaps  to  strangers,  whose  very  name  is  to  me 
unknown — perhaps  to  mine  enemies,  on  whom  I  would  not  have  be- 
stowed a  single  mite.  Yes  !  I  leave  thee— in  grief  I  leave  thee.  And 
what  do  I  carry  with  me  into  eternity  ? — a  conscience  burthened 
with  injustice,  a  soul  loaded  with  curses — curses,  the  voice  of  which 
shall  pierce  me  through  eternity — a  heart  nailed  to  thee,  which,  con- 
trary to  ray  will.  Death  tears  from  thee.  0  cursed  gold  !  thou  hast 
made  me  eternally  miserable  !  ' 

Does  he  turn  his  eyes  towards  his  titles  and  his  honors  ?  '  Now,. 
at  last,  my  titles,  of  which  I  was  so  proud,  vanish,'  says  he,  '  and  the 
distinctions  of  which  I  boasted  are  extinguished  at  the  brink  of  my 
grave  !  At  last,  my  rank  and  titles,  for  which  J,  have  laboured  so 
much,  suffered  so  many  vexations,  cringed  so  low,  must  be  laid  aside  ! 
All  the  high-sounding  names,  with  which  vanity  has  adorned  me,  or 
which  low  flattery  has  trumpeted  in  my  ears,  leave  meat  the  gates  of 
eternity,  and  the  name  of  sinner  alone  accompanies  me  thither.  True, 
on  my  tomb  earthly  flattery  will  engrave  my  titles ;  but  shall  I  be 
judged  by  these  titles  in  eternity  ?  Eloquent  falsehoods  will  twine 
wreaths  of  praise  over  my  grave ;  but  will  these  praises  be  heard 
yonder,  where  naked  truth  shall  judge  me  ?  A  hand  bought  with 
gold  will  write  my  name  in  the  annals  of  the  world ;  but  what  is  an 
earthly  monument  to  me,  when  my  name  shall  not  be  found  written 
in  the  Book  of  Life,  and  I  shall  be  sealed  with  the  seal  of  condemna- 
'tion  ?  Alas  !  time  was  when  I  had  a  great  title — the  title  of  a  Child 
of  God  ;  but  I  have  erased  it  by  iniquity,  and  willingly  have  I  borne 


24 

the  name  of  sinner.  I  had  a  distinguished  calling— the  calling  of  a 
Christian ;  but  I  have  willingly  rejected  it.  I  was  signed  with  the 
sign  of  the  promise  of  eternal  life— insignia,  superior  to  all  the  digni- 
ties of  the  world  ;  but  I  have  erased  these,  for  the  shadows  and  dreams 
of  a  wicked  life.  Gro,  then,  sinful  soul,  into  the  presence  of  Jesus, 
thy  Judge  !  These  great  titles,  instead  of  being  signs  of  thy  salva- 
tion, are,  through  thine  own  fault,  become  the  cause  of  thy  condem- 
nation. 

Again  he  turneth  his  eyes  upon  his  body  which  he  so  much  pam- 
pered and  gratified :  *  0  mouldering  tabernacle,'  exclaims  he, 
*  which  with  such  labour  I  have  supported  and  preserved — thou  re- 
turnest  now  into  thy  dust !  Full  tables,  choice  meats,  and  well-fla- 
voured wines  were  all  prepared  for  thee :  for  this  purpose  I  contracted 
debts  that  cannot  now  be  paid;  I  ruined  the  orphan  and  the  stranger ; 
I  took  from  the  helpless  the  last  farthing ;  I  robbed,  oppressed,  sold 
my  conscience,  all  in  order  to  feed,  warm,  pamper,  and  satisfy  thee : — 
and  what  do  I  now  see  ? — soon,  very  soon  shalt  thou  become  a 
breathless  corpse,  food  for  the  worms,  a  handful  of  dust !  O  wretched 
tabernacle  !  was  it  for  thee  that  I  laboured  so  much  ? — for  thee  that 
I  transgressed? — for  thee,  that  I  forgot  my  eternal  mansion  in  the 
heavens  ? ' 

But  let  us  shorten  this  sorrowful  scene,  my  brethren ;  and  let  us 
only  notice  how  the  sinner  in  his  last  moments,  turns  his  eyes  towards 
heaven — towards  eternity.  '  The  hour  is  now  come,'  says  he,  '  when 
I  must  leave  the  world  and  my  treasure,  and  enter  into  eternity  ! 
Already  my  eyes  become  dim  ; — already  I  feel  the  grasp  of  the  cold 
hand  of  Death,  that  is  come  to  lead  me  into  the  valley  of  darkness — 
a  land  to  me  unknown.  Yes ;  Faith  offered  me  her  lamp,  to  en- 
lighten the  horrid  darkness  of  the  tomb ;  but  I  extinguised  this  lamp, 
by  unbelief.  Grace  stretched  out  her  hand,  to  lead  me  into  the  re- 
gions of  eternity ;  but  I  thrust  her  hand  from  me.  My  heavenly 
Father  continually  offered  me  His  bosom  ;  but  I  have  preferred  the 
embraces  of  sin.  I  go  to  the  abodes  of  eternity — Oh,  how  gloomy 
is  my  path  !  -Yonder  is  God  !  —  He  is  my  vindictive  Judge.  Here 
is  conscience! — she  is  my  accuser,  not  to  be  bribed.  Yonder  is  the 
fire  that  never  shall  be  quenched,  the  worm  that  never  dieth  !  yonder 
is  eternal  gnashing  of  teeth — impenetrable  darkness  !  Oh,  these  are 
all  fit  rewards  for  me  a  sinner !'  Thus  he  exclaims  ;  and  his  eyes 
begin  to  stare — his  countenance  is  covered  with  a  ghastly  paleness— 
his  features  become  distorted — his  lips  are  locked  in  silence ;    and 


25 

his  agonized  soul  breaks  through  the  chinks  of  the  dissolving  taber- 
nacle, to  fall  into  the  hands  of  the  Living  God,  the  punisher  of  un- 
righteousness. 

'  Alas !  where  is  he  now  ?  '  exclaim  his  relations,  who  surround  his 
death-bed. — Where  is  he  now,  beloved  brethren  ?  He  is  in  eternity ; 
he  is  there,  where  his  lot  shall  never  be  changed — where  the  just  sen- 
tence pronounced  against  him  shall  eternally  remain,  and  never  be 
revoked.  Hence,  beloved  brethren,  it  is  written,  that  "  horrible  is  the 
end  of  the  unrighteous  generation  ;  "  *'  but  though  the  righteous  be 
prevented  with  death,  yet  shall  he  be  in  rest :  "— Wisd.  iii.  19.  iv.  7. 


ADDRESS  OF  SERAPHIM,  METROPOLITAIT  OF  ST.  PETERSBURG 

AND  NOVGOROD,  AT  THE  ANNIVERSARY  OF  THE 

MOSCOW  BIBLE  SOCIETY,  MARCH  18,  1820.  * 

Or  all  the  blessings  which  the  mercy  of  God  has  bestowed  upon 
us,  there  is  none  greater  and  more  complete  than  his  holy  word.  I  shall 
not  attempt  to  describe  all  the  advantages  which  flow  from  it,  for 
they  are  more  than  can  be  numbered  or  expressed ;  suffice  it  for 
me,  with  the  apostle  Paul,  to  declare,  that  it  is  the  power  of  God  unto 
salvation.  But  this  divine  word,  so  necessary  to  the  children  of 
men  for  their  happiness,  remained  confined  to  the  narrow  precincts 
of  Judea  until  the  hypostatic  word  of  the  Father,  Christ  the  Lord, 
having  taken  our  nature  upon  himself,  had  finished  the  great  work 
of  our  redemption  ,*  and  until  God  the  Father,  having  raised  him 
from  the  dead,  had  said  unto  him,  "  Thou  art  my  Son,  this  day  have 
I  begotten  Thee ;  ask  of  Me  and  I  will  give  Thee  the  heathen  for 
Thine  inheritance  and  the  uttermost  parts  of  the  earth  for  Thy  pos- 
session." Then  it  was  that  Jesus,  having  conquered  sin  and  death 
and  hell,  became  king  over  all  the  earth  and  sent  his  disciples  to 
preach  unto  every  creature  the  word  of  truth — the  living  and  life- 
giving  word  which  he  received  from  the  Father — and  without  deeming 
it  needful  to  array  them  with  the  symbols  of  any  other  power  than  that 
of  the  Holy  Spirit.  This  Holy  Spirit  spake  with  their  lips ;  and 
their  words  became  like  as  a  fire  and  like  a  hammer  that  hreaketh  the 
rock  in  pieces.  This  same  Holy  Spirit  wrought  in  them  and  by  their 
hands  mighty  signs  and  wonders,  captivating  the  minds  and  hearts  of 

*  Translated  into  English  by  Eev.  Robert  Piukerton,  D.D. 


26 

men  to  the  obedience  of  the  faith  which  they  preached,  so  that 
nothing  could  withstand  them.  They  put  to  shame  the  imaginary 
wisdom  of  philosophers,  they  laid  open  the  deception  and  flattery  of 
priests,  they  overawed  and  astonished  tyrants ;  and  having  broken 
down  their  idols,  overturned  their  altars,  and  demolished  their  un- 
clean temples,  they  erected  on  their  ruins  the  cross  of  Christ,  before 
whom  all  nations  shall  bow.  And,  though  they  themselves  ultimately 
became  victims  of  their  ardent  zeal  for  God,  and  their  heads  fell 
beneath  the  sword  of  the  executioner,  yet  their  blood  became  a  seal 
to  the  truth  and  the  seed  of  believers. 

At  last  the  voice  of  the  apostles  ceased  to  be  heard — those 
trumpets  of  the  Holy  Ghost  sound  no  more — true ;  but  the  Holy 
Catholic  Church  has  preserved  unto  us  the  voices  of  the  prophets 
and  the  sounds  of  the  apostles ;  has  preserved  the  divine  word 
spoken  by  them,  perfect  and  unadulterated,  notwithstanding  the 
efforts  of  their  enemies,  who  strove  to  corrupt  it,  in  order  to  support 
their  heresies;  has  preserved  it  in  defiance  of  the  power  of  tyrants, 
who  sought  to  destroy  it  by  fire,  thinking  thereby  to  consume  the 
faith  itself.  Let  us  render,  my  brethren,  thanksgivings  from  the 
depths  of  our  souls  to  an  all-gracious  Providence  for  preserving  unto 
us  these  invaluable  treasures  of  truth  !  And  being  in  the  possession 
of  this  treasure,  let  us  watch  over  it  as  over  the  apple  of  our  eye. 
0  that  the  truth  which  is  revealed  by  the  Holy  Ghost  in  the  sacred 
volume  may  become  the  life  of  our  life,  and  the  light  and  food  of  our 
souls !  and  that  the  word  of  truth,  the  word  of  God,  may  be  the  only 
rule  of  our  lives  !  But  woe,  woe  unto  those  who  disregard  this  truth 
of  God,  and  unto  such  as  hold  it  in  unrighteousness !  Because  of 
disrespect  to  His  holy  word  the  Lord  cut  off  the  most  ancient  church 
in  the  world,  the  Jewish  Church ;  on  account  of  this  disrespect  and 
neglect  the  Lord  removed  the  candlesticks  out  of  their  places  in 
many  of  the  churches  of  Asia  and  Africa,  which  once  shone  in  the 
beauty  of  holiness,  like  the  stars  in  the  firmament;  others  of  them 
he  punished  with  spiritual  famine,  so  that  the  prophecy  of  Amos 
was  accomplished  upon  them  :  "  They  shall  wander  from  sea  to  sea 
and  from  the  north  even  to  the  east ;  they  shall  run  to  and  fro 
to  seek  the  word  of  the  Lord  and  shall  not  find  it."  O,  what  a 
fearful  punishment  was  this  !  For  where  the  word  of  the  Lord  is 
not  found  there  the  Lord  himself  is  absent,  His  gracious  influences 
are  unknown  and  there  remains  nothing  but  lies,  deceptions,  fables, 
spiritual  death  and  the  dominion  of  the  prince  of  darkness ! 


27 

In  proportion,  then,  as  we  esteem  the  word  of  God  to  be  holy 
and  indispensable  for  ourselves,  the  sacred  obligation  rests  upon  us, 
not  merely  to  know  it  and  zealously  to  strive  to  obey  it,  but  also 
to  endeavor  by  every  possible  means  to  put  it  into  the  hands  of 
others,  that  they  may  also  learn  to  know  and  obey  it.  We  are 
bound  not  only  to  nourish  our  own  souls  with  this  celestial  bread, 
but  likewise  to  impart  it  to  such  as  are  hungering  after  it;  not 
merely  to  quench  the  thirst  of  our  own  souls  with  this  living 
water  which  floweth  inio  everlasting  life,  but  to  give  it  to  others, 
that  they  likewise  may  quench  their  thirst.  Love  to  God  our  Saviour 
demands  this  from  us ;  to  Him  nothing  can  be  more  acceptable 
than  that  we  care  for  the  good  of  those  for  whom  he  shed  his 
precious  blood.  Love  to  our  neighbor  demands  this  from  us ;  for, 
in  bestowing  upon  him  the  word  of  God,  we  afford  him  the  most 
infallible  means  for  obtaining  the  salvation  of  his  soul. 

It  is  with  infinite  regret,  however,  that  we  must  confess  that 
this  highly  important  and  sacred  duty  has  been  seldom  rightly 
understood  and  felt  by  us  in  its  full  extent ;  the  sacred  writings,  in 
time  past,  have  been  left  in  the  hands  of  the  clergy,  as  a  matter 
with  which  they  only  had  any  concern ;  while  among  the  other  classes 
of  society  but  very  few  either  possessed  or  read  them. 

Out  of  this  state  of  things  a  mighty  evil  arose — ignoi'unce  of 
the  Latv  of  God ;  ignorance  of  that  which  is  the  only  effectual 
barrier  to  the  corrupt  passions  of  men.  No  sooner  was  this  thrown 
aside  than  men  became  ungovernable.  In  every  direction  the  pas- 
sions of  men  have  raged  with  fury,  filling  cities  and  peaceful  villages 
with  falsehood,  deceit,  oppression,  bribery,  corruption  and  every 
species  of  wickedness.  But  when  this  iniquity  began  to  abound  and 
to  threaten  the  existence  of  all  social  order  and  happiness,  a  graci- 
ous God  was  pleased  to  raise  up  the  Bible  Society,  whose  sole  object 
is  the  increase  and  circulation  of  the  Books  of  Holy  Writ,  with  a 
view  to  re-establish  and  extend  the  pure  knowledge  of  the  Holy  Law 
of  God,  which  is  the  only  right  guide  of  our  actions.  'By  this 
marked  intervention  of  Providence,  God  has  placed  a  strong  barrier 
to  this  evil,  and  laid  a  stable  foundation  for  the  building  up  of  the 
true  faith  and  genuine  piety,  even  unto  the  ends  of  the  earth. 

Nor  is  this  mere  conjecture — it  is  truth,  supported  by  numerous 
present  events,  for  the  conductors  of  the  Benevolent  Bible  Society, 
who,  at  its  commencement,  undertook  the  circulation  of  the  sacred 
writings,  first  amon^  their  fellow  countrymen,  were  soon  after  excited 


28 

by  the  spirit  of  faith  to  extend  their  labors  to  the  whole  of  mankind. 
And  with  what  diligence  and  zeal  did  they  begin  the  truly  grand 
undertaking  !  Some  of  their  members,  leaving  their  place  of  nativity, 
their  wives,  children  and  friends,  have  crossed  distant  seas  and  rivers ; 
others  have  traversed  burning  sands  and  deepening  snows ;  have 
even  settled  among  uncivilized  and  half-savage  tribes,  for  the  express 
purpose  of  learning  their  language  and  translating  the  Holy  Scrip- 
tures into  it,  in  order  to  bestow  this  precious  light  and  treasure  upon 
them. 

Verily,  it  seems  to  me  that  the  consummating  vision  of  the  be- 
loved disciple  of  Christ  is  now  realizing :  '  And  I  saw  another  angel 
flyin  the  midst  of  heaven,  having  the  everlasting  gospel  to  preach 
unto  them  that  dwell  on  the  earth,  to  every  nation  and  kindred  and 
tongue  and  people,  saying  with  a  loud  voice.  Fear  God  and  give 
glory  to  Him.'  For,  in  the  present  day,  the  Bible  Societies  are 
actually  promulgating  the  gospel  of  God  in  almost  every  nation,  in  the 
languages  which  they  understand ;  and  the  inhabitants,  especially  the 
heathens,  receive  it  with  joy  and  veneration,  as  a  gift  sent  down  to 
them  from  heaven.  Soon  shall  those  heathen  lands,  which  hitherto 
have  been  unfruitful  deserts,  blossom  as  the  rose  !  soon,  very  soon, 
shall  holy  churches  be  established  and  their  light  begin  to  shine  be- 
fore the  throne  of  God,  where  the  lights  of  former  churches  have 
been  extinguished  !  0,  what  a  sublime  spectacle,  when  the  whole 
earth  shall  be  filled  with  the  knowledge  of  the  glory  of  God  ;  and 
when,  from  the  east  to  the  west,  songs  of  praise  shall  be  heard  in 
honor  of  the  Conqueror,  in  honor  of  the  Lamb  that  has  redeemed  us 
unto  God,  by  his  blood,  out  of  every  kindred  and  tongue  and  people 
and  nation  ! 

Brethren  !  though  we  are  not  likely  to  live  till  this  desirable 
period,  yet  we  can  hasten  its  approach  by  uniting  with  the  Bible 
Society,  and  diligently  scattering  abroad  the  seed  of  the  divine  word ; 
in  full  confidence  that  the  Lord  will  not  leave  it  to  perish,  when  it 
falls  on  good  ground,  but  will  cause  it  to  grow,  through  the  gracious 
influences  of  His  Spirit. 

0,  eternal  and  hypostatic  Word  of  the  Father,  rend  from  our 
hearts  the  murdering  one  of  the  evil  one,  and  the  captivating  word 
of  this  world  !  and  then  shall  Thy  sacred  word  become  vivifying  and 
effectual  unto  our  regeneration,  sanctification  and  salvation.     Amen. 


FKOM  THE  ADDRESS  OF  PIITLAKT,*  METPwOPOLITAN"  OF 
MOSCOW,  AT  THE  ANNIVERSARY  OF  THE  MOSCOW  BIBLE 
SOCIETY,  A.D.,  1824.  t 

"  The  (question  respecting  the  moral  benefits  derived  from  a  cir- 
culation of  the  Holy  Scriptures,  may  be  met  by  the  observation,  that 
it  is  reserved  for  posterity  fully  to  answer  it.  The  product  of  that 
seed  which  is  sown  in  early  spring  can  only  be  ascertained  in  autumn  ; 
and  whoever  plants  the  kernel  of  a  fruit-tree  must  be  content  for 
years  to  go  on,  hoping  that  his  labour  and  expense  will  ultimately 
produce  appropriate  fruit.  He  that  scatters  abroad  the  word  of  God, 
sows  for  eternity ;  and  who  can  think  it  late,  if  the  seed  which  is 
thus  disseminated,  and  which  falls  in  the  soft  and  more  genial  soil  of 
youth  under  the  advantages  of  a  better  education,  shall  yield  a 
richer  harvest  in  the  second  than  in  the  first  generation  ? 

"  Should  any  one,  however,  after  what  has  been  said,  still  insist 
upon  his  right  to  be  satisfied  as  to  the  actual  effects  produced  by  the 
exertions  of  the  Moscow  Bible  Society,  on  those  whose  previous  edu- 
cation and  acquirements  may  have  rendered  them  more  susceptible  of 
religious  instruction,  we  have  a  right  to  ask  in  return,  that  he  will 
consider  calmly  and  impartially,  on  whom  the  obligation  to  furnish 
the  required  information  lies.  The  question  at  issue  is,  Whether  it  is 
the  duty  of  a  Bible  Society  to  give  an  account  to  those  for  whose 
benefit  its  exertions  are  made,  of  their  salutary  consequences?  or 
whether  it  is  fit  that  such  as  profit  by  these  exertions  should  detail 
the  effects  produced  by  them  ?  The  case  appears  to  be  analogous 
with  that  of  a  society  established  in  a  country  visited  by  a  famine, 
for  the  purpose  of  supplying  the  inhabitants  with  provisions ;  the 
members  of  which  accordingly  exert  themselves  in  collecting  money 
and  in  forming  depots,  where  such  as  are  able  to  pay  may  receive 
bread  at  a  moderate  price,  and  where  the  poor  are  even  furnished 
gratis.     Such  voluntary  exertions  of  benevolent  individuals  in  behalf 

*  "Philart  was  one  of  the  most  indefatigable  laborers  in  the  cause  of  the  Bible 
Society  generally,  and  especially  in  the  translation  of  the  Scriptures  into  modern 
press."— Z>/*.  FinJcerton. 

t  Translated  into  English  by  Kev.  KobertPinkerton,  D.D. 


30 

of  a  famislied  country  would  (and  with  great  reason)  be  hailed  as  a 
proof  of  more  than  ordinary  philanthropy;  and  surely  the  most 
fastidious  would  never  dream  of  blaming  the  society,  if  some  of  the 
natives  should  prefer  living  upon  roots,  rather  than  accept  the  bread 
offered  to  them ;  or  even  if  a  few,  reduced  by  famine  and  disease, 
should,  from  absolute  loss  of  appetite,  loathe  the  wholesome  food  ad- 
ministered to  them.  It  appears  far  more  reasonable  that  the  Bible 
Society,  after  having  made  its  report  for  ten  successive  years,  might 
at  length  be  permitted,  for  once,  to  demand  of  those  for  whom  it  la- 
bours, the  rendering  of  some  account,  if  not  to  the  society,  at  least 
to  their  own  consciences,  of  the  benefits  which  they  have  derived 
from  exertions  made  in  their  behalf.  Observe  the  mode  adopted  by 
one  of  the  most  active  distributers  of  the  Holy  Scriptures,  in  calling 
to  account  those  among  whom  he  labored.  In  an  address  to  the 
Christians  of  his  time,  St.  Chrysostom  asks :  '  Who  is  there,  in  this 
assembly,  that  is  able  to  give  a  satisfactory  answer  to  any  question 
respecting  the  contents  of  a  particular  Psalm,  or  indeed  any  other 
portion  of  the  Holy  Scriptures  ?  I  must  confess,  I  know  of  none. 
Nor  yet  is  your  ignorance  in  this  respect  so  reprehensible,  as  your 
indifference  to  everything  that  is  spiritually  good,  and  your  predilic- 
tion  for  whatever  is  evil  and  proceeds  from  the  wicked  one.  If  the 
question  regarded  some  diabolical,  carnal,  seductive  song,  there  would 
be  found  many  among  you  perfectly  acquainted  with  it,  and  even 
ready  to  repeat  it  with  zest.  But  in  what  manner,  I  pray,  can  you 
justify  such  wickedness  ?  Perhaps  you  may  endeavor  to  do  it,  by 
alleging  that  you  are  no  monks,  but  have  the  business  of  your  fami- 
lies, your  wives  and  your  children,  to  attend  to.  This  very  excuse, 
however,  serves  only  to  condemn  you  the  more ;  for  it  evidently 
proves  that  you  imagine  the  reading  of  the  Holy  Scriptures  to  be 
useful  only  for  monks,  whereas  I  assert  that  it  is  far  more  necessary 
for  you  than  for  them;  since,  by  your  living  in  the  midst  of  the 
world,  and  being  exposed  to  its  contamination  by  your  intercourse 
with  it,  you  more  particularly  stand  in  need  of  the  means  of  salva- 
tion. It  is  truly  a  grievious  thing  not  to  read  the  Holy  Scriptures ; 
but  it  is  still  more  so  to  regard  them  as  wholly  superfluous ;  for  that 
is  a  doctrine  truly  satanical.  Do  you  not  remember  that,  according 
to  the  apostle  Paul,  whatsoever  things  were  written  aforetime,  were 
written  for  our  learning?'  The  same  writer  continues,  in  another 
place,  '  It  is  disgraceful  for  persons,  on  quitting  the  church  of  God, 
to  give  themselves  up  to  things  wholly  reprobated  by  it :  far  more 


31 

becoming  would  it  be  for  tbem,  on  their  return  home,  to  call  together 
their  wives  and  children,  and  direct  their  attention  to  the  Holy 
Scriptures ;  so  that,  though  absent,  they  also  might  profit  by  what 
had  been  read  at  church.'  In  this  manner  did  this  zealous  father  of 
the  Church  call  those  Christians  to  a  strict  account  who  neglected  to 
read  the  Bible;  although,  perhaps  for  them — at  least  when  compared 
with  Christians  of  our  days — some  shadow  of  excuse  might  be  found 
in  the  difficulty  of  procuring  manuscript  Bibles,  many  centuries  be- 
fore the  art  of  printing  was  invented.  But  how  his  holy  indigna- 
tion, would  have  been  roused,  had  he  lived  at  a  period  when,  notwith- 
standing the  general  dissemination  of  the  Word  of  God,  there  are 
many  Christians  who  will  not  even  give  themselves  the  trouble  to  take 
up  the  Bible  and  examine  into  its  contents ! 

"  0  Thou  Divine,  enlivening  and  creating  Word,  who  judgest  the 
thoughts  and  intentions  of  the  human  heart !  we  will  receive  Thee 
gladly  into  our  hearts,  and  to  the  best  of  our  power,  distribute  Thy 
revealed  Word  amongst  our  brethren.  Do  Thou  instruct  us !  Do 
Thou  live  and  work  in  us  all !  Direct  and  sanctify  our  thoughts  and 
feelings !  and,  when  at  the  last  great  Day,  Thou  shalt  pronounce  the 
final  judgment,  condemn  us  not,  for  Thy  mercy's  sake  !  " 


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ISTo.  A^I. 


THE  DIVINE  LITURGY 

OP 

S.  JOHN  CHRYSOSTOM.* 

Deacon.  Sir,  give  the  Benediction. 

Priest,  {with  a  loud  voice.)  Blessed  be  the  kingdom  of  the  Father, 
the  Son,  and  the  Holy  Ghost,   now  and  ever,  and  world  without  end. 
Choir.  Amen. 

Then  the  Deacon^  or  the  Priest  saith  the  Great  Ectene,  the  choir  responding 
after  each  petition,  as  follows  : 

Deacon.  In  peace  let  us  make  our  supplications  to  the  Lord. 

*This  version  of  the  Liturgy  of  the  Orthodox  Eastern  Church  is  the  result  ot  u 
collation  of  two  works.  First,  the  ordinary  Greek  text  of  the  Liturgy,  as  given  in 
the  Euchologion  (Venice  Ed.  1S51).  This  embraces  the  text  and  rubrics  of  the 
invariabU  portions  of  the  office,  and  of  the  parts  thereof  which  are  performed  by 
the  Priest  and  Deacon,  but  makes  no  reference  to  the  variable  portions,  (which  are 
at  least  one-third  of  every  Liturgy  celebrated),  and  omits  many  of  the  Hymns,  and 
Kesponses  by  the  choir,  which  are  always  sung  except  on  Great  Feasts,  and  are  not 
referred  to,  I  presume,  because  they  are  so  well  known  to  those  who  use  them.  The 
other  work  is  the  Egkolpion  (Manual)  of  Eaphtane,  which  gives  the  text  and  rubrics 
of  the  parts  performed  by  the  choir  and  people,  with  full  directions  respecting  the 
variable  portions  of  the  ofl&ce.  These  two  works  have  been  collated  at  every  step 
with  the  music  books,  both  Greek  and  Russian,  which  give  the  notation  throughout, 
as  it  is  daily  performed.  The  service  here  given  is  that  performed  on  ordinary  Sun- 
days, omitting,  of  course,  the  Proper  of  the  Time,  which  varies  with  every  day  in 
the  year.  The  translations  collated  have  been  those  of  King,  Neale,  Brett,  and  Covel, 
the  language  of  the  two  former  being  very  frequently  appropriated.  Useful  as 
have  been  these  several  translations,  it  is  confidently  believed  that  the  present  ver- 
sion will  afford  a  much  more  distinct  and  complete  idea  than  either  of  them,  of  this 
sublime  service,  as  ordinarily  performed  throughout  the  whole  Catholic,  Orthodox, 
Eastern  Church. — Editor. 

Entered,  according  to  Act  of  Congress,  in  the  year  1865,  by   the  Rev.  J.  Frkkman   Young,  S.   T.  E,,  in  the 
Clerk's  Otfice  of  the  District  Court  of  the   United  State*  for  the  Southern  District  of  New  York. 


Choir.  Lord  have  mercy  and  hear  us. 

Deacon.  For  peace  from  above,  and  for  the  salvation  of  our  souls, 
let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  the  peace  of  the  whole  world,  for  the  prosperity  of  the  Holy 
Churches  of  God,  and  for  the  unity  of  all,  let  us  make  our  suppli- 
cations to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  this  Holy  House,  and  for  those  who  enter  it  with  faith,  piety, 
and  the  fear  of  God,  let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  our  Archbishop  (N),  for  the  honorable  Priesthood,  for  the 
Diaconate  in  Christ,  for  all  the  Clergy  and  Laity,  let  us  make  our 
supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  our  most  religious  and  GoD-protected  Sovereigns,  for  their 
whole  Palace,  and  Army,  let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

That  He  would  fight  on  their  side,  and  put  under  their  feet  all 
who  hate  and  oppose  them,  let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  this  holy  Convent,  \or  city],  and  for  every  city  and  country, 
and  for  all  the  faithful  who  dwell  therein,  let  us  make  our  supplica- 
tions to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  seasonable  weather,  for  abundance  of  the  fruits  of  the  earth, 
and  for  peaceful  times,  let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  all  who  travel  by  land  or  by  water,  for  the  sick,  for  the  suf- 
fering, for  prisoners,  and  for  their  welfare,  let  us  make  our  supplica- 
tions to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

That  we  may  be  delivered  from  all  tribulation,  wrath,  danger, 
and  necessity,  let  us  make  our  supplications  to  the  Lord. 
Choir.  Lord  have  mercy  and  hear  us. 

[Here  follow  any  Special  Suffrages^  when  such  are  appointed  to  he  said.'\ 

Help,  save,  have  mercy,  and  preserve  us,  0  God,  by  Thy  grace. 

Choir.  Lord  have  mercy  and  hear  us. 

Calling  to  remembrance  the  altogether  holy,  pure,  blessed  and 


glorious  Lady,  the  Bringer-forth  of  GrOD*  and  ever-virgin  Mary,  with 
all  the  Saints,  let  us  commend  ourselves,  and  each  other,  and  all  our 
life  to  Christ  our  Gtod. 

Choir.  To  Thee,  0  Lord. 

Priest,  {with  a  loud  voice.)  Forunto  Thee  is  due  all  glory,  honor,  and 
worship,  Father,  Son,  and  Holy  Ghost,  now,  and  ever,  and  world 
without  end. 

Choir.  Amen. ' 

Note,  that  in  Easter-tide,  Christ  hath  risen  from  the  dead,  etc.^  is  sung  imme- 
diately after  the  Benediction.     See  Triodion. 
ITien  is  sung  by  the  Choir  the 

First  Antiphon. 
Psalm  ciii. 
Praise  the  Lord,  0  my  soul. 
Blessed  art  Thou,  O  Lord. 

Praise  the, Lord,  0  my  soul;  and  all  that  is  within  me,  praise 
his  holy  Name. 

-**■«:*  ***** 

0  speak  good  of  the  Lord,  all  ye  works  of  his,  in  all  places  of 
his  dominion :  praise  thou  the  Lord,  0  my  soul. 

Glory  be  to  the  Father,  and  to  the  Sox,  and  to  the  Holy  Ghost, 
now,  and  ever,  and  world  without  end.     Amen. 

Praise  the  Lord,  0  my  soul.     Blessed  art  Thou,  0  Lord. 

Note,  that  in  great  Feasts  this  Psalm,  is  not  sung  ;  hut  instead  of  it  the  Anti- 
phon specially  appointed. 

While  the  Choir  is  singing  the  First  Antiphon,  the  Priest  saith  in  a  low 
voice,  the 

Prayer  of  the  First  Antiphon. 
O  Lord  onr  God,  whose  power  is  incomparable,  whose  mercy  is  infinite, 
whose  glory  is  incomprehensible,  and  whose  love  towards  mankind  is  un- 
speakable ;  of  Thine  own  tenderness,  0  Lord,  look  down  upon  us,  and 
upon  this  Holy  House,  and  pour  out  upon  us,  and  upon  them  that  pray  to- 
gether with  us,  the  riches  of  Thy  mercies  and  compassions. 

And  after  the  Antiphon  hath  been  sung,  the  Deacon  comes  and  stands  in  his 
usual  place,  adores  and  says  : 

*  TheotoJcos,  {Qior6Kos)  bearing  God,  has  been  commonly  rendered  into  Eug- 
lish  by  '  Mother  of  God,'  to  which  there  are  grave  objections.  It  is  better  to 
transfer  the  word  into  our  language,  as  has  been  done  with  some  other  words, 
{ParaclHe  for  example),  or,  as  is  done  here,  to  render  it  by  the  equivalent  phnvse 
Bringer-forth  of  God.  This  epithet  was  not  generally  applied  to  the  Virgin  till  after 
the  condemnation  of  Nestorius,  A.  D.  431,  and  was  given  with  reference  to  his  heresy. 
■—Editor. 


Again  and  again  in  peace  let  us  make  our  supplications  to  the 
Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

Help,  save,  have  mercy  and  preserve  us,  0  God,  by  Thy  grace. 

Choir.  Lord  have  mercy  and  hear  us. 

Calling  to  remembrance  the  altogether  holy,  pure,  blessed  and 
glorious  Lady,  the  Bringer-forth  of  God,  and  ever-virgin  Mary,  with 
all  the  Saints,  let  us  commend  ourselves,  and  each  other,  and  all  our 
life  to  Christ  our  God. 

Choir.    To  Thee,  0  Lord. 

Exclamation. 

For  Thine  is  the  Might,  and  Thine  is  the  Kingdom,  and  the 
Power  and  the  Glory,  Father,  Son,  and  Holy  Ghost,  now,  and  ever, 
and  world  without  end. 

Choir.  Amen. 

Then  is  sung  hy  the  Choir  the 

Second  Antiphon. 
Psalm  cxlvi. 

Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost. 

Praise  the  Lord,  0  my  soul :  while  I  live,  will  I  praise  the 
Lord  ;  yea,  as  long  as  I  have  any  being,  I  will  sing  praise  unto  my 
God. 

The  Lord  thy  God,  0  Sion,  shall  be  King  for  evermore,  and 
throughout  all  generations. 

Now,  and  ever,  and  world  without  end.     Amen. 

Only-Begotten  Son  and  Word  of  God,  Who  art  immortal,  and 
who  for  our  salvation  didst  take  upon  Thyself  to  become  incarnate 
of  the  holy  and  ever-virgin  Mary,  the  Bringer-forth  of  God  ;  Who, 
without  change  of  Deity,  wast  made  man,  and  wast  crucified ;  Who, 
by  death,  hast  overcome  death ;  Thou  who  art  one  of  the  Holy 
Trinity,  and  with  the  Father  and  the  Holy  Ghost  together  art 
glorified ;  save  us,  0  Christ  our  God. 

Note  again,  that  on  Great  Feasts,  instead  of  tlie  foregmng  Psalm,  the  Proper 
Antiphon  of  the  Feast  is  sung. 

While  the  Second  Antiphon  is  being  sung,  the  Priest  saith,  in  a  Iwo  voice,  the 
Pkayer  of  the  Second  Antiphon. 
O  Lord  our  God,  Save  Thy  people,  and  bless  Thine  inheritance; 
maintain    the  fullness  of  Thy  Church ;    Sanctify  them  that  love  the 


beauty  of  Thy  house;  glorify  them  by  Thy  divine  power,  and  forsake 
not  thera  who  put  tlieir  trust  in  Thee. 

Deacon.  Again  and  again  in  peace,  {as  after  tJie  Prayer  of  tJie  First 
Antiphon^  page  4.) 

Help,  save,  {etc^  as  before.) 

Calling  to  remembrance,  (etc.,  as  before). 
Exclamation. 

For  Thou  art  the  good  God,  and  the  lover  of  men,  and  to  Thee 
we  ascribe  the  glory,  Father,  Son,  and  Holy  Ghost,  now,  and  ever, 
and  world  without  end. 

Choir.  Amen. 

The}i  The  Beatitudes  are  sung :  but  it  is  to  be  observed  that  they  are  never 
sung  alone,  but  with  them  Odes  are  sung  from  the  Canon  of  the  Feast.* 

Third  Antiphon. 
Remember  us,  0  Lord,  when  Thou  comest  into  Thy  kingdom. 
Blessed  are   the  poor  in  spirit :  for  theirs  is  the  kingdom  of 
heaven. 

Rejoice  and  be  exceeding  glad :  for  great  is  your  reward  in 
heaven. 

Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost, 
now,  and  ever,  and  world  without  end.     Amen. 

It  is  to  be  observed  that  the  Beatitudes  are  not  sung  in  great  Feasts,  but 
instead  of  them  the  Troparion  of  the  Feast,  thrice.  See  Menologion  and  Trio- 
dion. 

While  the  third  Antiphon  is  being  sung,  the  Priest  saith,  in  a  low  voice,  the 

Prayer  op  the  Third  Antiphon.  f 
O  Thou,  "Who  hast  given  us  grace,  at  this  time,  with  one  accord,  to 
make  our  common  supplications  unto  Thee:  and  dost  promise  that,  when 
two  or  three  are  gathered  together  in  Thy  Name,  Thou  wilt  grant  their 

*  For  example :  "  Blessed  are  they  that  mourn,  for  they  shall  be  comforted." 

"  The  thief  on  the  cross  believed  Thee  to  be  God,  O  Christ,  and  confessed  Thee 
with  a  pure  heart,  saying,  Kernember  me,  0  Lord,  in  thy  kingdom." 

"  Blessed  are  they  that  hunger  and  thirst  after  rigliteousness,  for  they  shall  be 
filled." 

"  By  Thy  death,  0  Christ,  hast  Thou  overcome  death,  and  raised  up  those  from 
tlieir  graves,  who  had  been  long  dead,  to  sing  unto  Thee  our  true  God  and  Sa- 
viour."— Editor. 

t  '  It  would  be  curious  to  traCe  how  this  prayer  came  into  our  Prayer-book:  for 
there  is  no  reason  to  suppose  the  Keformers  intimately  acquainted  with  the  formu- 
laries of  the  Eastern  Church.' — Neale. 


6 

requests :  fulfil  now,  O  Lord,  the  desires  and  petitions  of  Thy  servants,  as 
may  be  most  expedient  for  them  ;  granting  us  in  this  world  knowledge  of 
Thy  truth,  and  in  the  world  to  come,  life  everlasting. 

The  Third  Antiphon  being  sung^  when  they  come  to  the  Doxology,  the  Priest 
and  Deacon  make  three  reverences  before  the  Holy  Table.  Then  the  Priest^  taking 
the  Book  of  the  Holy  Gospels,  giveth  it  to  the  Deacon :  and  thus  going  through  the 
North  portion  of  the  Sanctuary ,  preceded  by  lamps,  they  make  the 

Little  Entrance/-^ 
Deacon^  (in  a  low  voice.)      Let  us  make  our    supplications  to  the 

LOBD. 

The  Priest  saith,  in  a  low  voice,  the 

Prayer  of  the  Entrance. 
0  Lord,  our  King  and  our  God,  Who  hast  set  Thy  heavenly  hosts  in 
array,  and  armies  of  Angels  and  Archangels,  for  the  service  of  Thy  glory  ; 
grant  that  with  our  entrance  there  may  be  an  entrance  of  holy  Angels, 
rendering  service  together  with  us,  and  together  witli  us  glorifying  Thy 
goodness. 

For  unto  Thee  is  due  all  glory,  honor  and  worship.  Father,  Sox,  and 
Holy  Ghost,  now  and  ever,  and  world  without  end. 
Choir    Amen. 

The  Prayer  being  finished,  the  Deacon  pointing  with  his  right,  ha^id  to  the  East, 
and  holding  his  Orarion\  with  three  fingers,  saith  to  the  Priest, 

Sir,  bless  the  Holy  Entrance. 

And  the  Priest  blessing  saith. 

Blessed  be  the  entrance  of  Thy  Saints,  always,  now  and  eve^, 
and  world  without  end. 

Then  the  Deacon  goes  to  the  Ilcgumen,  if  any  be  present,  who  kisseth  the 
Book  of  the  Holy  Gospels  :  but  if  none  be  present,  the  Priest  kisseth  it. 

And  when  the  Troparia  \  are  ended,  the  Deacon  comes  forth  into  the  middle 
of  the  choir,  and  standing  before  the  Priest,  raiselh  his  hands  a  little,  and  show- 
ing the  Holy  Gospel,  saith  with  a  loud  voice. 

Wisdom,  give  heed.  § 

If  it  be  a  great  Feast  the  Priest  here  sings  the  Isodicon|  as  appointed.  But 
on  other  Feasts,  and  Sundays,  the  choir  here  sing, 

*  For  bringing  in  the  Book  of  the  Holy  Gospels. — Ed. 

+  Orarion.  From  orare  to  pray,  because  the  Deacon  uses  it  to  give  'the  signal 
for  prayer.    It  answers  to  our  stole. — Ed. 

X  Which  are  variable,  the  subject  on  Sunday  being  the  Kesurrection. — Ed. 

§  Give  heed,  hphoi.    This  has  been  generally  translated  stand  up,  but  manifestly 
incorrectly,  for  the  people  are  already  standing,  as  they  never  sit  during  worship. 
It  refers  to  the  mind  here,  and  signifies,  be  high-minded,  firm,  excited,  full  of  ex- 
pectation, corresponding  with  the  Latin  spe  or  metu  erectus. — Editor. 
\  Isodicon.    The  anthem  accompanying  the  Little  Entrance. — Ed. 


0  come,  let  us  worship  and  fall  down  before  Christ.  0  Son  of 
God,  who  hast  risen  from  the  dead,  save  us  singing  unto  Thee,  Alle- 
luia. 

But  "  Thou  who  hast  risen  from  the  dead"  is  suna  only  on  Sundays^  and  in 
JEaster-iide.  At  other  times  is  sung  instead  of  it  the  proper  Stichos  of  the  Feast, 
for  which  see  Menologion  or  Triodion. 

And  the  Deacon  himself  adores,  and  the  Priest  behind  him,  and  they  both  go 
into  the  holy  Bema*^  and  the  Deacon  puts  down  the  Holy  Gospels  on  the  Holy 
Table,  and  the  choir  sings  the  Troparion  and  Contakion  op  the  Feast,  and  the 
other  Troparia  of  the  Day,  for  which  see  Menologion  or  Triodion.  And  when 
they  are  singing  the  last  the  Deacon  saith. 

Let  US  make  our  supplications  to  the  Lord. 

Priest.    For  holy  art  Thou,  0  our  God;  and  to  Thee  we  ascribe 
the  glory.  Father,  Son  and  Holy  Ghost,  now  and  ever. 
Deacon.    And  world  without  end. 
Choir.    Amen. 

17ie  Choir  sing  the 

Trisagion.  t 

0  Holy  God,  Holy  and  Mighty,  Holy  and  Immortal,  have  mercy 

upon  us.     (Five  Times.) 

Note,  that  in  great  Feasts,  instead  of  the  Trisagion  we  sing. 

As  many  of  you  as  have  been  baptized  into  Christ,  have  put  on 

Christ.    Alleluia,  etc. 

In  the  meantime  the  Priest  saith  in  a  low  voice,  the 

Prayer  of  the  Trisagion. 
O  Holy  God,  Who  abidest  in  Thy  holy  places,  Who  art  hymned  with 
the  sound  of  the  Trisagion  by  the  Seraphim,  and  glorified  by  the  Cherubim, 
and  adored  by  all  the  heavenly  powers :  Thou  Who  didst  from  nothing  call 
all  things  into  being ;  Who  didst  make  man  after  Thine  image  and  likeness, 
and  didst  adorn  him  with  all  Thy  graces ;  Who  givest  to  him  that  seeketh, 
wisdom  and  understanding,  and  passest  not  by  the  sinner,  but  dost  give 
repentance  unto  salvation  ;  Who  liast  vouchsafed  that  we,  Thy  humble 
and  unworthy  servants,  should  stand  even  at  this  time  before  the  glory  of 
Thy  holy  Altar,  and  should  render  unto  Thee  the  worship  and  praise  that 
is  meet:  do  Thou,  O  Lord,  receive  out  of  the  mouth  of  us  sinners  the  Hymn 

*  The  Satic-tuary.— ^(i. 

t  The  Hymn  IHsagim  appears  under  fonr  different  forms  which  are  respectively 
designated  by  four  different  names;  Thisagion,  by  which  the  abo^e  hymn  ii 
known;  Cherubic  Hymn,  to  be  found  oti  page  13,  Seraphic  or  Triumphaht  Hymit, 
page  19,  generally  called  by  us  the  Ter  Sanctus,  or  Trisagion;  and  Anoelio 
Hymn,  known  and  used  by  us  as  Gloria  in  Hoccelsis. — Editor. 


8 

of  the  Trisagion,  and  look  upon  us  in  Thy  goodness.  Forgive  us  every 
offence,  voluntary  and  involuntary.  Sanctify  our  souls  and  bodies,  and 
grant  that  we  may  serve  Thee  in  holiness  all  the  days  of  our  life ;  through 
the  intercessions  of  the  holy  Bringer-forth  of  God,  and  of  all  the  Saints, 
who  have  pleased  Thee  since  the  beginning  of  the  world.  For  holy  art 
Thou,  O  our  God,  and  to  Thee  we  ascribe  glory,  Father,  Son,  and  Holy 
Ghost,  now,  and  ever,  and  world  without  end. 

When  this  Prayer  is  finished,  the  Priest  also,  and  Deacon,  says  the  Trisagion, 
making  at  the  same  time  three  reverences  before  the  Holy  Table.  Then  the  Deacon 
saith  to  the  Priest, 

Sir,  give  the  order.*      And  they  go  towards  the  throne. 
And  the  Priest  saith  as  he  goes, 

Blessed  is  He  that  cometh  in  the  Name  of  the  Lord. 

Deacon.  Bless,  sir,  the  throne. 

Priest.  Blessed  art  thou  upon  the  throne  of  the  glory  of  Thy 
Kingdom,  Who  sittest  upon  the  Cherubim,  always,  now  and  ever, 
and  world  without  end. 

And  when  the  Choir  have  finished  the  Trisagion,  the  Deacon  coming  before  ike 
holy  doorg,  saith. 
Let  us  attend. 
Deacon,  Wisdom,  f 
Priest.  Peace  be  with  you  all. 
Choir.  And  with  thy  spirit. 

The  Reader  saith  the  Prokimenon  ^  of  the  Epistle. 
Deacon.  Let  us  attend. 

TJie  Epistle  is  read. 
And  the  Epistle  being  ended,  the  Priest  saith, 
Peace  be  to  thee. 

*  That  is,  the  order  to  sit  down ;  it  being  the  cuhtom  for  the  Bishops  and  Priests 
to  sit  during  the  reading  of  the  Epistle,  which  follows  immediately. 

+  Tiiis  exclamation  of  "  Wisdom"  is  a  recognition  of  the  Word  of  God  written, 
as  the  fountain  of  wisdom,  and  is  intended  to  call  the  attention  of  all  to  what  is 
about  to  be  read.  It  occurs  agnin,  and  still  more  emphatically,  before  the  reading 
of  the  Gospel  for  the  day. — Editor. 

%  The  Prokimenon,  or  short  anthem  before  the  Epistle,  consists  of  a  verse  and 
response :  generally,  but  not  always,  taken  from  the  Psalms,  but  hardly  ever  con- 
sisting of  consecutive  phrases.  According  to  S.  Gernmnus,  the  Prokimeno?)  signifies 
the  previous  proclamation  by  the  Prophets  of  that  Christ  of  Whom  the  Epistle  is 
about  to  tell.  And  the  versicles  are  chosen  with  that  intent,  e.g.^  in  the  festival  of 
the  Expectation  of  the  Nativity : 

V.  The  Lord  said  unto  Me,  Thou  art  My  Son. 

B.  <  Desire  of  Me,  and  I  shall  give  Thee  the  heathen  for  Thine  inheritance.'— 
NeaU. 


9 

Choir.  And  witli  thy  spirit. 

Reader.  Alleluia,  Alleluia,  Alleluia. 

While  the  Alleluia  is  being  sung^  the  Deacon,  taking  the  censer  with  the  ivcense, 
goes  to  the  Priest,  and  receiving  a  benediction  from  him,  censes  the  Holy  Table  in  a 
circle,  and  the  whole  Sanctuary^  and  the  Priest.  And  the  Priest  saith,  in  a  low 
voice,  the 

Prayer  before  the  Gospel. 

O  Lord  and  lover  of  men,  cause  the  pure  light  of  Thy  Divine  know- 
ledge to  shine  into  our  hearts,  and  open  the  eyes  of  our  understanding, 
that  we  may  comprehend  the  precepts  of  Thy  Gospel.  Plant  in  us  also 
the  fear  of  Thy  blessed  commandments,  that  we,  trampling  upon  all 
carnal  lusts,  may  seek  a  heavenly  citizenship,  both  thinking  and  doing 
always  such  things  as  are  well-pleasing  in  Thy  sight.  For  thou  art  the 
illumination  of  our  souls  and  bodies,  O  Christ  our  God  ;  and  to  Thee  we 
ascribe  glory  with  the  Eternal  Father,  and  with  Thy  all-holy,  good,  and 
life-giving  Spirit,  now,  and  ever,  and  world  without  end. 

And  the  Deacon,  laying  aside  his  censer,  draws  nigh  to  the  Priest  and  bows  to 
him,  holding  his  Orarion,  and  putting  the  ends  of  his  fingers  upon  the  Book  of  tht 
Gospels  as  it  lies  upon  the  Holy  Table,  he  saith ; — 

Bless,  sir,  the  preaching  of  the  holy  Apostle  and  Evangelist. 
7%e  Priest  signing  him  with  the  Cross,  saith, 

May  God,  through  the  prayers  of  the  holy  and  glorious  Apostle 
and  Evangelist,  grant  thee  to  proclaim  the  word  with  great  power, 
for  the  fulfillment  of  the  Gospel  of  His  well-beloved  Son,  our  Lord 
Jesus  Christ. 

And  the  Deacon  saith,  Amen. 

And,  having  adored  with  reverence  the  Book  of  the  Holy  Gospels,  he  takes  it  up  ; 
and  coming  out  of  the  Holy  Doors,  preceded  by  tapers,  he  goes  and  stands  i?i  the 
Ambon,  or  in  the  appointed  place. 

And  the  Priest,  standing  at  the  Holy  Table,  and  looking  towards  the  West,  saith 
with  a  loud  voice, 

Wisdom  !  give  heed :  let  us  hear  the  Holy  Gospel.  Peace  be  to 
all. 

Choir.  And  with  thy  spirit. 

Deacon.  The  lesson  from  the  Holy  Evangelist,  N. 

Friest.    Let  us  attend. 

Choir,  Glory  be  to  Thee,  O  Lord,  glory  be  to  Thee. 

The  Gospel  being  read,  the  Priest  saith  to  the  Deacon, 
Peace  be  to  thee  who  hast  proclaimed  the  Gospel. 
Choir.  Glory  be  to  Thee,  0  Lord,  glory  be  to  Thee. 
And  the  Deacon,  coming   to  the  Holy  Doors,  delivers  the  Book  of  the  Gospels  to 
the  Priest ;  and  standing  in  the  accustomed  place  begins  thus : 


10 

Let  us  all  say  with  our  whole  heart,  and  with  our  whole  under- 
standing. 

Choir.  Lord  have  mercy  and  hear  us.   (Tlirice.) 

0  Lord  Almighty,  the  God  of  our  fathers,  we  beseech  Thee 
hear,  and  have  mercy  upon  us. 

Choir,  Lord  have  mercy  and  hear  us.  (Thrice.) 
.Have  mercy  upon  us,  0  God,  after   Thy   great   goodness,  we 
beseech  Thee,  hear,  and  have  mercy  upon  us. 

Choir.  Lord  have  mercy  and  hear  us.   (Thrice.) 

Meanwhile  the  Priest  saith,  in  a  low  voice.,  the 

Suppliant  Prayer  of  the  Ectene. 
0  Lord  our  God,  we  pray  thee  to  receive  this  fervent  supplication 
from  Thy  servants,  and  have  mercy  upon  us  according  to  Thy  great  good- 
ness ;  look  down  with  compassion  upon  us,  and  upon  all  Thy  people  who 
are  now  looking  unto  Thee  for  the  riches  of  Thy  mercy. 

Beacon.  Further  we  pray  for  all  pious  and  orthodox  Christians. 

Choir.  Lord  have  mercy  and  hear  us.  (Thrice.) 

Further  we  pray  for  our  Archbishop,  N. 

Choir.  Lord  have  mercy  and  hear  us.    (Thrice.) 

Further  we  pray  for  our  brethren  the  Priests  and  Monks,  and  the 
whole  brotherhood  in  Christ. 

Choir.  Lord  have  mercy  and  hear  us.  (Thrice.) 

Further  we  pray  for  the  blessed  and  ever  memorable  founders  of 
this  holy  Monastery,  [^or  this  holy  House,]  and  for  all  our  fathers 
and  brethren  that  have  fallen  asleep  before  us,  and  lie  buried  here, 
and  the  Orthodox  Departed  everywhere. 

Choir.  Lord  have  mercy  and  hear  us.    (Thrice.) 

Further  we  pray  for  mercy,  life,  peace,  health,  safety,  protection, 
forgiveness,  and  remission  of  sins  in  behalf  of  the  servants  of  God, 
the  brethren  of  this  holy  Monastery,  \or  this  holy  House]. 

Choir.  Lord  have  mercy  and  hear  us.    (Thrice.) 

Further  we  pray  for  them  that  bring  forth  fruit  and  do  good 
deeds  in  this  holy  and  consecrated  temple,  for  them  that  labour  in 
the  word,  for  them  that  sing,  and  for  the  people  that  stand  round 
about,  and  are  looking  unto  Thee  for  the  riches  of  Thy  mercy. 

Choir.  Lord  have  mercy  and  hear  us.    (Thrice.) 
Exclamation. 

For  thou  art  a  merciful  God,  and  the  lover  of  men,  and  to  Thee 
we  ascribe  the  glory.  Father,  Son,  and  Holy  Ghost,  now  and  ever, 
and  world  without  end. 


11 

*  Beacon.  Catechumens,  pray  unto  the  Lord. 

Choir.   Lord  have  mercy  and  hear  us. 

Deacon.  0  ye  faithful,  let  us  pray  for  the  Catechumens. 

Choir.  Lord  have  mercy  and  hear  us. 

Beacon.  That  the  Lord  may  be  merciful  unto  them  ; 

Choir.  Lord  have  mercy  and  hear  us. 

Beacon.  That  He  may  teach  them  the  word  of  Truth ; 

Choir.  Lord  have  mercy  and  hear  us. 

Beacon.  That  He  may  reveal  unto  them  the  Grospel  of  righteous- 
ness; 

Choir.  Lord  have  mercy  and  hear  us. 

Beacon.  That  He  may  unite  them  with  His  Holy,  Catholic,  and 
Apostolic  Church ; 

Choir,  LoKD  have  mercy  and  hear  us. 

Beacon.  Save,  pity,  assist,  and  continually  defend  them,  0  God, 
by  Thy  grace. 

Beacon.  Ye  Catechumens,  bow  your  heads  unto  the  Lord. 

Prayer  for  the  Catechumens. 

Said  in  a  low  voice,  before  the  holy  Oblation. 

O  Lord  our  God,  who  dwellest  on  higli  and  yet  hast  respect  unto  the 
lowly,  who  hast  sent  Thine  Only-begotten  Son  Jesus  Christ,  our  God 
and  our  Lord,  to  be  the  salvation  of  mankind,  look  down  upon  thy  ser- 
vants the  Catechumens,  who  bow  down  their  necks  unto  Thee,  and  make 
them  worthy,  in  due  time,  of  the  laver  of  regeneration,  of  the  remission 
of  sins,  and  to  be  clothed  upon  with  immortality;  unite  them  with  Thy 
Holy,  Catholic,  and  Apostolic  Church,  and  number'them  together  with  the 
flock  of  Thy  chosen. 

With  a  loud  voice. 

So  that  they  also,  together  with  us,  may  magnify  Thine  adorable 
and  glorious  Name,  0  Father,  Son,  and  Holy  Ghost,  now  and 
ever,  and  world  without  end. 

Choir.     Amen. 

The  Priest  unfolds  the  Corporal. 

Beacon.  Let  all  the  Catechumens  depart.  Catechumens  depart. 
Let  no  one  of  the  Catechumens  remain. 

Ye  Faithful,  Again  and  again  in  peace  let  us  make  our  supplica- 
tions to  the  Lord. 


*  This  portion  of  the  Liturgy,  as  far  as   to  the  Cherubic  Hymn,  is  generally 
omitted  now,  I  believe,  in  Parish  Churches. — Ed. 


\     ^2 

And  the  rest  of  the  Short  Ectine  as  on  page  4.  The  Priest  saying,  in  a  low 
voice,  while  this  is  being  sung,  the 

First  Prayer  of  the  Faithful  after  the  Unfolding  of  the 
Corporal. 

We  yield  Thee  Thanks,  Lord  God  of  power  and  might,  Who  hast 
thought  us  worthy  to  stand  even  now  at  Thy  Holy  Altar,  and  to  fall  down 
before  Thy  mercy-seat,  for  our  sins  and  for  the  ignorances  of  Thy  people : 
receive,  O  God,  onr  supplication;  make  us  worthy  to  offer  to  Thee 
supplications  and  prayers,  and  unbloody  sacrifices  for  all  Thy  people ;  and 
endue  us  whom  Thou  hast  placed  in  this  Thy  ministry,  with  the  strength 
of  the  Holy  Ghost,  that  without  condemnation  and  without  offence,  and 
with  the  testimony  of  a  pure  conscience,  we  may  at  all  times,  and  in  all 
places,  call  upon  Thee;  that  thou  mayest  give  ear  unto  our  prayer,  and  be 
gracious  unto  us,  according  to  the  multitude  of  Thy  mercies. 

Deacon.  Help,  save,  have  mercy,  and  preserve  us,  0  God,  by 
Thy  grace. 

Wisdom. 

Exclamation. 

For  unto  Thee  is  due  all  glory,  honour,  and  worship,  Father, 
Son,  and  Holy  Ghost,  now  and  ever,  and  world  without  end. 

Deacon.  Again,  and  again  in  peace  let  us  make  our  supplications 
to  the  Lord.  And  the  rest  of  the  Short  Ectine,  as  on  page  4,  while  the  Priest 
saith,  in  a  low  voice,  the 

Second  Prayer  of  the  Faithful. 

Again  and  often  we  fall  down  before  Thee,  and  beseech  Thee,  O  good 
God  and  lover  of  men,  that  Thou  wouldest  give  ear  unto  our  prayers, 
cleanse  our  souls  and  bodies  from  all  filthiness  of  the  flesh  and  spirit,  and 
grant  that  our  standing  before  Thy  holy  Altar  may  be  without  judgment 
and  without  condemnation.  Grant,  O  Lord,  that  those  who  pray  together 
with  us,  may  grow  in  grace,  wisdom,  and  spiritual  understanding :  grant 
them  at  all  times  with  fear  and  love  to  serve  Thee  without  reproach  ;  and 
without  condemnation  to  partake  of  Thy  holy  Mysteries,  and  to  be  found 
worthy  of  Thy  heavenly  kingdom. 

Deacon.  Help,  save,  have  mercy,  and  protect  us,  0  God,  by 
Thy  grace. 

Wisdom. 

Priest  J  (with  a  loud  voice.)  That,  being  ever  guarded  by  Thy 
power,  we  may  ascribe  glory  unto  Thee,  Father,  Son,  and  Holy 
Ghost,  now  and  ever,  and  world  without  end. 

Choir.  Amen. 


13 

77ie  Choir  sing  the 

Cherubic  Hymn. 

Let  us  who  mystically  represent  the  Cherubim,  and  sing  the 
thrice  holy  hymn  to  the  Life-giving  Trinity,  lay  aside  at  this  time 
all  worldly  cares,  that  we  may  receive  the  King  of  all. 

Prayer  which  the  Priest  saith  to  himself,  while  the  Cherubic  Hymn  is  being 

sung.* 

No  one  who  is  entangled  with  carnal  lusts  and  pleasures  is  worthy  to 
approach,  and  draw  near  unto  Thee,  or  to  execute  Thy  service,  O  King 
of  Glory ;  for  to  minister  unto  Thee  is  great  and  terrible,  even  to  the 
heavenly  powers  themselves.  Yet  through  Thine  unspeakable  and 
measureless  love.  Thou  didst  unchangeably  and  immutably  become  man, 
and  didst  take  the  title  of  our  High  Priest,  and,  as  being  Lord  of  all, 
didst  commit  unto  us  the  service  of  this  liturgic  and  unbloody  sacrifice, 
for  Thou  only  O  Lord  our  God,  art  supreme  in  heaven  and  in  earth-; 
Thou  sittest  on  the  throne  of  the  Cherubim ;  Thou  art  the  Lord  of  the 
Seraphim  and  the  King  of  Israel :  Thou  only  art  holy,  and  dwellest  with 
the  holy.  On  Thee,  therefore,  I  importunately  call,  Who  alone  art  good 
and  ready  to  hear;  look  down  upon  me  a  sinner,  and  Thine  unprofitable 
servant ;  cleanse  my  soul  and  heart  from  an  evil  conscience,  and  strengthen 
me,  who  am  invested  with  the  honour  of  this  sacred  Ofiice,  with  the 
might  of  Thy  Holy  Spirit,  to  stand  before  this  Thy  holy  Table,  and  to 
consecrate  Thy  holy  and  spotless  Body  and  Thy  precious  Blood.  For  to 
Thee  I  come  bowing  my  neck,  and  beseech  Thee  turn  not  Thy  face  away 
from  me,  nor  reject  me  from  the  number  of  Thy  children ;  but  condescend 
that  these  Gifts  may  be  offered  to  Thee  by  me  a  sinner  and  Thine  un- 
worthy servant.  For  Thou  art  He  that  offerest,  and  art  offered,  and 
receivest,  and  art  distributed,  O  Christ  our  God  ;  and  to  Thee  we  ascribe 
the  glory  with  Thine  Eternal  Father,  and  Thy  holy,  blessed  and  life- 
giving  Spirit,  now,  and  ever,  and  world  without  end. 

When  thin  prayer  is  finished,  they  also  {the  Priest  and  Deacon)  say  the  Cheru- 
bic Hymn.  Tfien  the  Deacon,  taking  the  censer,  and  putting  incense  on  it,  goes  to 
the  Priest :  and  after  receiving  a  benediction  from  him,  censes  the  holy  Table  in  a 
circle,  and  all  the  sanctuary,  and  tlie  Priest:  and  he  saith  the  51st  Psalm,  and 
other  penitential  Troparia,  such  as  he  will,  together  with  the  Priest.  And  they 
go  to  the  Prothesis,  the  'Deacon  preceding.  And  the  Deacon,  having  censed  the 
Holy  Things,  and  said  to  himself, 

God  be  merciful  to  me  a  sinner,  saith  to  the  Priest,  Sir,  lift  up. 

*  'As  the  Cherubic  hymn  was  only  composed  in  the  time  of  Justinian,  it  is 
clear  that  the  prayer  of  that  hymn  must  be  an  insertion.  And  accordingly,  it  is  not 
to  be  found  in  the  very  ancient  Barberini  MS.  of  this  Liturgy,  to  which  Goar  so 
often  refers.' — Neale. 


14 

And  the  Priest  lifting  up  the  Ae)\*  puts  it  on  the  left  shoulder  of  the  Deacon^ 

saying, 

Lift  up  your  hands  unto  the  holy  things,!  and  bless  the  Lord. 

Then,  taking  the  holy  Disk,'!(.  he  puts  it  with  all  care  and  reverence  on  the 
Deacon's  head,  the  Deacon  also  holding  the  censer  with  one  of  his  fingers.  And 
the  Priest  taking  up  the  holy  Chalice  himself  they  go  out  at  the  north  side,  preceded 
by  tapers,  and  move  in  procession  through  the  Nave,^  to  the  Bema,  [/Sanrftmry], 
both  praying  for  all,  and  saying, 

The  Lord  God  remember  us  all  in  His  kingdom,  always,  now, 
and  ever,  and  world  without  end. 

And  the  Deacon,  going  within  the  holy  doors,  stands  on  the  right  hand ;  and 
tohen  tlie  Priest  is  about  to  enter  in,  he  saith  to  him, 

The  Lord  God  remember  thy  Priesthood  in  His  kingdom,  al- 
ways, now,  and  ever,  and  world  without  end. 

Priest,  The  Lord  God  remember  thy  Diaconate  in  His   king- 
dom, always,  now,  and  ever,  and  world  without  end. 
The  Choir  here  conclude  the  Cherubic  Hymn,  as  follows : 

That  we  may  receive  the  King  of  all,  invisibly  attended  by  the 
Angelic  Orders.     Alleluia,  Alleluia,  Alleluia. 

And  the  Priest  sets  down  the  holy  Chalice  on  the  holy  Table,  and  taking  the 
holy  Disk  from  the  head  of  the  Deacon,  he  places  that  also  there,  saying. 

Honourable  Joseph  taking  Thy  precious  Body  from  the  cross, 
wrapped  it  in  clean  linen  with  sweet-smelling  spices,  and  laid  it  in 
a  new  tomb. 

In  the  body  wast  Thou  in  the  grave,  in  the  spirit  in  Hades, 
with  the  thief  in  Paradise,  whilst  yet  Thou  wast  on  the  throne,  0 
Christ,  with  the  Father  and  the  Holy  Ghost  :  for  Thou  art  un- 
circumscribed,  and  fillest  all  things. 

The  sepulchre  which  contained  Thee,  0  glorious  Christ  the 
Life,  was  more  splendid  than  a  royal  bride-chamber,  more  beauteous 
than  Paradise  ;  and  was  the  fountain  of  our  resurrection. 

Then  taking  the  coverings  from  the  holy  Disk  and  the  holy  Chalice,  he  places 
them  on  one  side  of  the  holy  Table  ;  and  taking  the  Aerfrom  tJie  Deacon's  shoulder , 
and  censing  it,  he  covers  the  holy  things  with  it,  saying. 

Honourable  Joseph,  etc.,  as  before,  down  to  in  a  new  tomb. 

And  faking  the  censer  from  the  Deacon's  hands,  he  censeth  the  holy  things  thrice. 

*  Veil,  or  covering  for  tiie  Holy  Tilings. 

•j-  Lift  up  your  hands  "  in  the  sanctuary,''''  in  our  version. 

X  Wlint  we  call  the  Paten. 

S  This  is  called  the  Great  Entrance.— JSii^r. 


15 

Tlien  the  Deacon  saiihj 
0  be  favorable  and  gracious  unto   Sion  :  build  Thou  the  walla 
of  Jerusalem.       Then  shalt  Thou  be  pleased  with  the  sacrifice  of 
righteousness  :  with  the  burnt-offerings  and  oblations. 

Friest.  Then  shall  they  oflfer  young  bullocks  upon  Thine  altar. 
And  putting  doion  the  censer^  and  loosening  his  phelonion^  and  bowing  his 
head,  he  saith  to  the  Deacon, 

Remember  me,  brother  and  fellow-minister. 

And  the  Deacon  saith  to  him^ 
The  Lord  God  remember  thy  Priesthood  in  his  kingdom. 
Then  the  Deacon  also  himself  bowing  his  head,  and  holding  his  Orarion  with 
the  three  fingers  of  his  right  hand,  saith  to  the  Priest, 
Holy  Sir,  pray  for  me; 

And  the  Priest  saith  to  him, 
The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  thee. 

And  the  Deacon  saith. 
The  same  Spirit  shall  minister  together  with  us,  all  the  days 

of  our  life. 

And  again  the  Deacon  saith, 

Holy  Sir,  remember  me. 

And  the  Priest  answers. 

The  Lord  God  remember  thee  in  His  Kingdom,  always,  now, 

and  ever,  and  world  without  end. 

And  the  Deacon  responds  Amen.  And  having  kissed  the  Priesfs  hand,  he 
goes  out,  and,  standing  in  the  cxistomary  place,  saith, 

Let  us  fulfill  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  the  precious  gifts  here  offered,  let  us  make  our  supplications 
to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  this  holy  House,  and  for  all  that  enter  it  with  faith,  piety, 
and  godly  fear,  let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

That  we  may  be  delivered  from  all  affliction,  wrath,  danger,  and 
necessity,  let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

The  Priest  in  the  meanwhile  saith,  in  a  low  voice,  the 

*P?ielonion.   Chasuble.    The  word  u«ed  by  S.  Paul,  in  connexion  with  '  books  and 
parchments,'  2.  Tim.  iv.  18,  and  translated  '  cloak'  in  the  New  Testament. — Editor. 


16 

Peayer  of  Oblation. 

O  Lord  God  Almighty,  who  only  art  holy,  who  receivest  the  sac- 
rifice of  praise  from  those  who  call  upon  Thee  with  their  whole  heart, 
accept  this  prayer  of  us  sinners,  and  present  it  on  Thy  holy  Altar,  and 
make  us  fit  to  ofier  unto  Thee  oblations  and  spiritual  sacrifices  for 
our  own  sins,  and  for  the  ignorances  of  the  people.  Grant  us  to  find 
favour  in  Thy  sight,  that  our  sacrifice  may  he  acceptable  unto  Thee, 
and  that  the  blessed  Spirit  of  Thy  Grace  may  rest  upon  us,  and  upon 
these  oblations,  and  upon  all  Thy  people. 

Deacon.  Help,  save,  have  mercy,  and  preserve  us,  0  God,  by 
Thy  grace. 

Choir.  Lord  have  mercy  and  hear  us. 

That  the  whole  day  may  be  perfect,  holy,  peaceful,  and  without 
sin,  let  us  ask  from  the  Lord. 

Choir.  Vouchsafe  this,  0  Lord. 

The  Angel  of  Peace,*  the  faithful  guide,  and  guardian  of  our  souls 
and  bodies,  let  us  ask  from  the  Lord. 

Choir,  Vouchsafe  this,  0  Lord. 

Pardon  and  remission  of  our  sins  and  offences,  let  us  ask  from 
the  Lord. 

Choir.  Vouchsafe  this,  0  Lord. 

That  which  is  good  and  profitable  to  our  souls,  and  peace  to  the 
world,  let  us  ask  from  the  Lord. 

Choir.  Vouchsafe  this,  0  Lord. 

That  we  may  complete  the  time  of  our  sojourning  here  in  peace 
and  repentance,  let  us  ask  from  the  Lord. 

Choir.  Vouchsafe  this,  0  Lord. 

That  the  end  of  our  lives  may  be  according  to  our  Christian 
profession,  peaceful,  without  pain,  and  without  confusion  of  face ; 
and  that  we  may  render  a  good  account  at  the  feariul  jadgmeiit-beat 
of  Christ,  let  us  ask  from  the  Lord. 

Choir.  Vouchsafe  this,  0  Lord. 

Calling  to  remembrance  the  altogether  holy,  pure,  blessed,  and 
glorious  Lady,  the  Bringer-forth  of  God  and  ever-virgin  Mary,  with 
all  the  Saints,  let  us  commend  ourselves,  and  each  other,  and  all  our 
life  to  Christ  our  God. 

*  S.  John  Chrysostom,  in  his  Homilies,  frequently  alludes  to  the  prayers  of  the 
Church  for  the  Angel  of  Peace,  and  explains  them  as  imploring  God  for  the  protec- 
tion of  His  holy  Angels  against  wicked  spirits  and  wicked  men,  and  their  guidance 
.n  order  to  secure  a  quiet  life  and  a  peaceful  death. — Editor. 


17 

Choir.  To  Thee,  0  Lord. 

Priest,  with  a  loud  voice, 

Through  the  mercies  of  Thine  only  Only-Begotten  Son,  with 
whom  Thou  art  to  be  glorified,  with  the  all-holy,  and  good,  and  life- 
giving  Spirit,  now,  and  ever,  and  world  without  end. 

Choir.  Amen. 

Priest.  Peace  be  with  you  all. 

Choir.  And  with  Thy  spirit. 

Deacon.  Let  us  love  one  another,  that  we  may  with  one  accord 
confess. 

Choir.  Father,  Son,  and  Holy  Ghost,  the  Consubstantial  and 
Undivided  Trinity. 

And  the  Priest,  making  three  reverences,  kisses  the  holy  Gifts  as  they  lie  veiled, 
saying  in  a  loio  voice,  thrice, 

I  will  love  Thee,  O  Loed,  my  strength ;  the  Lord  is  my  defence,  and 
my  refuge,  and  my  deliverer.* 

In  like  manner  also  the  Deacon  adores  thrice  where  he  stands,  and  kisses  his 
Orarion  on  its  cross,  and  thus  exclaims. 

The  doors  !  the  doors  !  in  wisdom  let  us  attend.! 

The  Priest  lifting  up  the  Aer,  waves  it  open  over  the  Gifts. 
The  People  say, 

I  believe  in  one  God,  the  Father  Almighty,  Maker  of  Heaven 
and  earth,  and  of  all  things  visible  and  invisible.     And  in  one  Lord 

^''  King  gives  here,  from  the  Kussian  Office  Books,  a  long  Kubric  which  is  not  in 
my  edition  of  the  Eachologion,  (Venice  1851),  as  follows: 

"  Then  Tie  hisses  the  Holy  Things  covered  as  they  are,  first  the  top  of  the  lioly  Disk, 
then  the  top  of  the  holy  Cup,  then  the  edge  of  the  holy  Table  next  him  ;  if  there  he  two  or 
more  Priests  each  of  them  hisses  the  Holy  Things,  and  each  other  .on  the  shoulder,  the 
one  saying :  Chbist  is  amongst  us.  The  other  answering :  He  is  and  will  be.  Then 
the  Deacons,  if  there  be  two  or  more,  each  of  them  hisses  the  cross  of  his  Orarion,  and 
each  other  on  the  shoxdder,*  saying  the  same  as  the  Priest  said.^^ — Editor. 

+  At  this  signal  in  primitive  times  the  believers  closed,  the  doors  of  the  building, 
that  those  who  were  not  initiated  to  the  Mysteries  of  Christianity,  or  those  who 
were  its  persecutors,  might  not  enter  the  Church  during  the  Celebration  of  the 
Sacrament.  In  our  days  there  exist  no  such  fears,  hence,  when  the  Deacon  cries 
aloud,  the  doors  !  the  doors  !  the  curtain  which  screens  the  Sanctuary  is  removed, 
by  which  is  signified  that  the  Mysteries  are  accessible  and  visible  to  all  through 
faith ;  the  same  truth  being  likewise  signified  by  the  removal  of  the  veil  which 
covers  the  Sacred  Elements,  and  which  during  the  hymn  of  faith  is  agitated  over 
the  Holy  Gifts  in  token  of  the  descent  of  the  Holy  Ghost. — Mouravieff, 

*  This  is  what  is  called  "  the  kiss  of  peace."  "In  ancient  times,  during  this  Chant,  which 
precedes  '.the  Creed,  all  the  Faithful  embraced  each  other ;  but  now  only  the  Priests  in  the 
Sanctuary  give  to  the  Bishop  the  kiss  of  peace,  and  then  kiss  each  otheT.''^—Mouravieff'sL6ttres 
Sur  V  Office  Dlvin  de  V  Eglise  d'  Orient. 

2 


18 

Jesus  Christ,  the  only-begotten  Son  of  God,  begotten  of  the  Father 
before  all  worlds.  Light  of  light,  very  God  of  very  God,  begotten, 
not  made,  being  of  one  substance  with  the  Father,  by  Whom  all 
things  were  made.  Who  for  us  men,  and  for  our  salvation,  came 
down  from  Heaven,  and  was  incarnate  of  the  Holy  Ghost,  and 
the  Virgin  Mary,  and  was  made  man.  He  was  crucified  also 
for  us  under  Pontius  Pilate,  and  suffered,  and  was  buried. 
And  the  third  day  He  rose  again  according  to  the  Scriptures. 
And  He  ascended  into  Heaven,  and  sitteth  on  the  right  hand  of  the 
Father.  And  He  shall  come  again  with  glory,  to  judge  both  the 
quick  and  the  dead.  Whose  kingdom  shall  have  no  end.  And  in  the 
Holy  Ghost,  the  Lord,  the  Giver  of  life,  Who  proceedeth  from  the 
Father,  Who  with  the  Father  and  the  Son  together  is  worshipped 
and  glorified.  Who  spake  by  the  prophets.  In  One,  Holy,  Catholic, 
and  Apostolic  Church.  I  acknowledge  one  Baptism  for  the  remission 
of  sins.  I  look  for  the  resurrection  of  the  dead.  And  the  life  of 
the  world  to  come.     Amen. 

Then  the  Deacon  saith, 
Let  US  stand  upright,  let  us  stand  with  fear :  let  us  devoutly 

offer  the  holy  oblation  in  peace. 

Choir.     The  mercy  of  peace,  the  sacrifice  of  praise.* 
The  Priest  lifting  up  the  Aer  from  off  the  holy  Things^  lays  it  aside,  saying^ 
The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God  the  Father, 

and  the  fellowship  of  the  Holy  Ghost,  be  with  you  all. 

The  Deacon  adoring,  goes  into  the  holy  Bema  ;  and  taking  the  fan,  fans  reve- 
rently the  holy  Things. 

The  Priest,  turning  to  the  people,  says  with  a  loud  voice,  f 

The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God  the 
Father,  and  the  fellowship  of  the  Holy  Ghost,  be  with  you  all. 

Choir.  And  with  thy  spirit. 

Priest.  Let  us  lift  up  our  hearts,  (pointing  upwards  at  the  same  time 
with  his  hand.) 

Choir.  We  lift  them  up  unto  the  Lord. 


*  This  obscure  expression  seems  to  refer  to  the  saying,  "  I  will  have  mercy  and 
not  sacrifice."  This  is  the  "  mercy "  of  ^eac« /  the  "sacrifice"  of  praise.  "Grace, 
mercy  and  peace"  are  joined  together  in  holy  writ. — Editor. 

t  This  is  the  beginning  of  the  Anaphora,  or  Liturgy  of  the  Faithful,  which 
answers  to  the  Latin  Canon  of  the  Mass. — £d.^ 


19 

Priest  Let  us  give  thanks  unto  the  Lord. 
Choir.  It  is  meet  and  right  to  worship  the  Father,  the  Son,  and 
the  Holy  G-host,  the  Consubstantial,  and  Undivided  Trinity. 

The  Priest  saith  in  a  low  voice^  turning  to  the  East^ 
J^  .s  meet  and  right  to  praise  Thee,  to  bless  Thee,  to  glorify  Thee, 
to  give  thanks  to  Thee,  to'worship  Thee  in  all  places  of  Thy  dominion. 
For  Thou  art  God  ineffable,  inconceivable,  invisible,  incomprehensible, 
the  same  from  everlasting  to  everlasting  :  Thou,  and  Thine  Only-Begot- 
ten Son,  and  the  Holy  Ghost.     Thou  broughtest  us  out  of  nothing  into 
being,  and  when  we  were  fallen  Thou  didst  raise  us  again,  and  try  if  by 
any  means  Thou  couldst  bring  us  to  Heaven,  and  give  us  an  inheritance 
in  Thy  future  kingdom.     For  these  and  all  Thy  other  mercies,  whether 
Icnown  to  us  or  unknown,  whether  manifest  or  hidden,  we  give  thanks 
to  Thee,  and  Thine  Only-Begotten  Son,  and  Thy  Holy  Spirit.     Accept 
also  our  humble  acknowledgements  that  Thou  dost  vouchsafe  to  receive 
this  worship  at   our  hands;    Thoa  who   art   encompassed  about   with 
thousands  of  Archangels,  and  ten  thousands  of  Angels,  the  Cherubim, 
and  Seraphim,  with  six  wings  and  many  eyes,  who  aloft,  upon  the  wing, 
With  a  loud  voice^ 
Sing,  proclaim,  shout  and  say  the  triumphal  hymn, 
Choir.  Holy,    Holy,   Holy,    Lord   of   Sabaoth:     Heaven   and 
earth  are  full  of  Thy  glory.     Hosanna  in  the  highest :  Blessed  is  he 
that  Cometh  in  the  Name  of  the  Lord  :  Hosanna  in  the  Highest. 

TTien  the  Peacon,  taking  the  asterisk  from  the  holy  Piskj  signs  it  with  the  sign 
of  the  cross^  and  having  kissed  it,  lays  it  a^ide. 

The  Priest  prays  in  a  low  voice. 
With  these  blessed  powers,  O  Lord,  Thou  lover  of  mankind,  we  cry  out 
and  say  :  Holy,  and  most  holy,  art  Thou,  and  Thine  Only-Begotten  Son, 
and  Thy  Holy  Spirit.  Holy,  and  most  holy,  art  Thou,  and  great  is  Thy 
glory ;  who  didst  so  love  the  world,  that  Thou  gavest  Thine  Only-Begot- 
ten Son,  that  whosoever  believeth  in  Him  should  not  perish,  but  have 
everlasting  life ;  who  coming,  and  fulfilling  all  that  was  appointed  Him 
to  do  for  our  sakes,  in  the  night  in  which  He  was  betrayed,  or  rather 
gave  Himself  up  for  the  life  of  the  world,  taking  bread  into  His  holy, 
and  spotless,  and  immaculate  hands.  He  gave  thanks,  and  blessed,  sancti- 
fied, and  brake  it,  and  gave  it  to  His  holy  Disciples  and  Apostles,  saying, 
With  a  hud  voice. 

Take,  eat;  this  is  My  Body,  which  is  broken  for  you,  for  the 
remission  of  sins.  * 

*  The  Oriental  Church,  in  common  with  Catholic  antiquity   and  ourselves. 


20 

Choir.  Amen. 

The  Priest,  in  a  low  voice, 

Likewise  after  supper,  He  took  the  cup,  saying, 

With  a  loud  voice, 
Drink  ye  all  of  this ;  This  is  my  Blood  of  the  New  Testament, 
which  is  shed  for  you,  and  for  many,  for  the  remission  of  sins. 
Choir.     Amen. 

The  Priest  bowing,  prays  in  a  low  voice, 
Remembering,  therefore,  this  command  of  our  Savioue,  and  all  things 
that  were  accomplished  on  our  behalf,  the  Cross,  the  Tomb,  the  Resurrec- 
tion on  the  third  day,  the  Ascension  into  heaven,  the  Sitting  on  the  right 
hand,  the  Second  and  glorious  Coming  again. 
With  a  loud  voice. 
In  behalf  of  all,  and  for  all,  we  offer  unto  Thee  Thine  own  of 
Thine  own. 

Choir.     We  praise  Thee,  we  bless  Thee,  we  give  thanks  to  Thee, 
0  Lord,  and  we  pray  unto  Thee,  0  our  God. 
The  Priest  prays  in  a  low  voice. 

Moreover,  we  offer  unto  Thee  this  reasonable  and  unbloody  sacri- 
fice,* and  we  pray  Thee,  we  beseech  Thee,  we  humbly  implore  Thee  to 
send  down  Thy  Holy  Spieit  upon  us,  and  upon  these  Gifts  presented 
before  Thee. 

And  the  Beacon  lays  aside  the  fan,  and  comes  close  to  the  Priest,  and  they  both 
make  three  reverences  before  the  holy  Table,  praying  privately,  and  saying, 

God  be  merciful  to  me  a  sinner.     {Thrice.) 

Then, 

O  LoED,  who  did'st  send  down  Thy  Holy  Spieit  upon  Thy  Apostles  at 

the  third  hour,  take  him  not  from  us,  O  God,  but  renew  Him  in  us  who 

pray  unto  Thee. 

Then, 

Make  me  a  clean  heart,  O  God,  and  renew  a  right  spirit  within  me. 

recites  the  words  of  Institution  aloud,  so  that  the  people  may  hear,  and  participate 
in  this  most  solemn  part  of  the  service,  by  responding  Amen. 

In  the  Eoman  Missal  the  Kubric  directs  the  Priest  to  recite  these  secretly,  the 
people  being  informed  of  the  moment  of  their  utterance  by  the  ringing  of  a  little 
bell,  when  all  fall  down  upon  their  knees  to  worship  the  now  consecrated  Host. 
Nothing  of  the  kind  appears  in  this  Liturgy,  nor  indeed  in  any  other  used  by  the 
Orthodox  Eastern  Church. — Editor. 

*  Xarpeiav.  Service  or  servitude,  religious  service,  worship.  It  may  be  trans- 
lated, as  we  have  done,  by  the  word  sacrifice,  as  used  in  our  Prayer  of  Consecration  ; 
"  And  we  earnestly  desire  Thy  fatherly  goodness  mercifully  to  accept  this  our  sacri- 
fice of  praise  and  thanksgiving." — Editor. 


21 

Cast  me  not  away  from  Thy  presence,  and  take  not  Thy  Holy  Spirit 
from  me. 

Then  the  Deacon^  bowing  his  head  and  pointing  with  his  Orarion  to  the  Holy 
Bread^  saith  in  a  low  voice, 

Bless,  Sir,  the  Holy  Bread. 

And  the  Priest,  standing  upright,  makes  the  sign  of  the  cross  three  times  upon 
the  Holy  Gifts,  saying. 

And  make  this  Bread  the  precious  Body  of  Thy  Christ. 

The  Deacon  saith,  Amen.     And  immediately  he  saith, 
Bless,  Sir,  the  Holy  Cup. 

And  the  Priest  blessing,  saiih. 
And  that  which  is  in  this  Cup  the  precious  Blood  of  thy  Christ. 
The  Deacon  saith.  Amen.     And  immediately,  pointing  with  his  Orarion  to 
both  the  Holy  Things,  he  saith^ 
Sir,  bless  them  both. 

And  the  Priest,  blessing  both  the  Holy  Things,  saith, 
Changing  them  by  Thy  Holy  Spirit.* 

*  Mera^aXiiP  rtf  UveuixaTi  ffov  rep  ayiw.  This  is  the  only  expression  in  this 
Liturgy  which  so  much  as  '  looks  like '  the  Eoman  dogma  of  Transubstantiation.  It 
would  be  sufficient  to  remark  touching  this  point,  that  the  Greek  word  here  used 
(or  its  nominal  form,)  does  not,  and  cannot  translate  the  Latin  Transubstantiatio. 
Our  word  consecration  is  a  much  better  translation  of  ixerafioKTi.  The  principal 
definitions  of  )U6Toj8aA\e«>  as  given  in  Liddell  and  Scott's  large  Greek  Lexicon 
(Fourth  Oxford  Edition)  are,  "  To  throw  in  a  different  position,^  '  to  turn  about, 
change,  alter  one''s  state  or  condition,''  '■to  change  what  is  one's  own,''  yet  rather  by 
chance  than  of  set  purpose  (this  being  rather  jueraAajuiSorw)."  And  the  definitions 
given  of  the  noun /ieTajSoAr?,  are  ^^&  transition,  change,  mostly  rather  by  accident 
than  of  set  purpose."  "  Change  from,  rarely  change  to,  a  thing."  Thus  answering, 
as  before  remarked,  to  our  consecration,  or  setting  apart /row  a  common  and  worldly 
to  a  sacred  and  holy  use. 

The  Greek  word  used  as  the  equivalent  of  transubstantiatio  is  /ieTouo-two-ty,  which 
was  coined  to  translate  the  Latin  word,  that  was  coined  in  the  IX.  century,  for  the 
then  new  dogma.  This  is  manifest  from  the  fact  that  this  new  Greek  word  is  not 
contained  at  all  in  the  large  Oxford  Lexicon  above  named. 

But  the  difference  between  the  Catholic  and  Papal  doctrines  respecting  the  Holy 
Eucharist  will  be  most  forcibly  exhibited  by  giving  the  Rubrics  of  this  part  of  both 
Offices  in  parallel  columns." 

Greek.  Roman. 

The  Priest  prays  in  a  low  voice.  Holding  Ms  hands  expanded  over  the 

With  these  blessed  powers,  0  Lord,  oblations,  he  says, 

Thou  lover  of  mankind,  etc.,  p.  19*  *  *  *  We  beseech  Thee,  0  Lord,  etc.  *  "='  *  * 

and  gave  it  to  His  Disciples  and  Apos-  and  gave  to  His  Disciples,  saying,  take 

ties,  saying,  and  eat  ye  all  of  this. 


22 


Deacon,      Amen,  Amen,  Amen. 

And  h(ywing  Ms  head  to  the  Priest  and  saying^  Holy  Sir,  remember  me  a  sinner, 
he  stands  in  his  former  place,  and  taking  the  fan,  fans  the  Holy  Things  as  before. 

And  the  Priest  prays  in  a  low  voice, 

That  they  may  be  to  those  who  partake  of  them,  for  soberness  of 

mind,  for  the  remission  of  sins,  for   the   communication  of  the  Holy 


With  a  loud  voice. 
Take,  eat ;  this  is  iny  Body,  which  is 
broken  for  you,  for  the  remission  of  sins. 
Choir.  Amen. 


The  Priest  in  a  low  voice, 
Likewise  after   Supper  He  took  the 
Cup,  saying, 


With  a  loud  voice. 

Drink  ye  all  of  this  ;  this  is  my  Blood 
of  the  New  Testament,  which  is  shed 
for  you,  and  for  many,  for  the  remission 
of  sins. 

Ohoir.  Amen. 


Holding  the  Host  in  both  hands,  hetween 
his  forefingers  and  thumbs,  he  titters  se- 
cretly the  words  of  consecration,  distinctly 
and  attentively. 

FOR  THIS  IS  MY  BODY. 

The  words  of  consecrationleing uttered, 
he  immediately  Jcneels  and  adores  the  Con- 
secrated Host.  He  rises,  shows  it  to  the 
people,  replaces  it  upon  the  corporal,  and 
again  adores  it,*  and  does  not  separate  his 
thumbs,  etc. 

Then  uncovering  the  chalice,  he  says, 

In  like  manner  after  he  had  supped, 
with  both  hands  the  Priest  here  taTces  the 
chalice,  etc.*  *  *  *  *  He  blessed  it,  and 
gave  it  to  His  disciples,  saying,  take  and 
drink  ye  all  of  it. 

He  utters  the  words  of  consecration  se- 
cretly over  the  chalice,  holding  it  a  little 
elevated. 

FOR  THIS  IS  THE  CHALICE  OF 
MY  BLOOD,  OF  THE  NEW  AND 
ETERNAL  TESTAMENT,  THE  MYS- 
TERY OF  FAITH;  WHICH  SHALL 
BE  SHED  FOR  YOU,  AND  FOR 
MANY,  FOR  THE  REMISSION  OF 
SINS. 

Having  finished  the  words  of  consecra- 
tion, he  places  the  Chalice  on  the  Corpwal, 
and  says  secretly. 

As  often  as  ye  shall  do  these  things, 
ye  shall  do  them  in  memory  of  Me. 

Kneeling  doum,  he  adores  it ;  he  rises 
and  shows  it  to  the  people,  he  covers,  and 
acfain  adores  it. 


*  The  Latin  is,  "  Prolatis  verbis  Consecrationis,  Slatim  Hostiam  consecratam  genuflexus 
adorat :  surgit,  ostendit  populo,  reponit  super  Corporale,  iterdm  adorat"  See  Missal  in  loco. 

The  novelty  of  this  practice  of  the  adoration  of  the  Host,  so  late  as  the  XIL  Century,  is 
manifest  from  the  following  injunction  of  Odo,  Bishop  of  Paris,  issued  A.  D.  1196. 

"  The  laity  should  be  frequently'  admonished,  that,  as  often  as  they  see  the  Body  of  our 
Lord  carried  by  them,  they  should  immediately  drop  upon  their  knees,  and  with  joined  hands 
continue  in  prayer  till  It  has  passed,  as  to  their  Lord  and  Maker.  Odon.  Synod.  Consiit. 
C.  V.^Qetl.  ap.  Mansi,  torn.  ssii.  p.  618.— Editor. 


23 

Ghost,  for  the  fullness  of  the  kingdom  of  heaven,  for  confidence  in  Thee  ; 
and  not  for  judgment  or  condemnation. 

Furthermore,  we  offer  this  our  reasonable  service  for  those  who  are 
departed  hence  in  the  faith;*  our  Forefathers,  Fathers,  Patriarchs, 
Prophets,  Apostles,  Preachers,  Evangelists,  Martyrs,  Confessors,  Contin- 
ent persons,  and  for  every  righteous  Spirit  made  perfect  in  faith. 

Then  censing  the  Holy  Table  from  in  front^  he  saith  with  a  loud  voice^ 
Especially  the  altogether  holy,  pure,  blessed  and  glorious  Lady, 
the  Bringer-forth  of  God,  and  ever- Virgin  Mary. 

And  he  gives  back  the  censer  to  the  Deacon^  who,  having  censed  the  Holy  Table  in 
a  circle,  reads  the  Diptychs  of  those  who  have  fallen  asleep,  and  commemorates 
silently  stich  of  the  living  and  of  the  dead  as  he  will. 

The  Priest  lowing,  prays  in  a  low  voice.  Then,  with  hands  folded,  he  says, 

Eemembering,    therefore,    this    com-  Wherefore,  O  Lord,  we  Thy  servants, 

mand  of  our  Saviour,  and  all  things  that  and  also    Thy  holy  people,   calling  to 

were  accomplished  in  our  behalf,   the  mind  the  blessed  passion  of  the  same 

Cross,  the  Tomb,  the  Eesurrection  on  Christ  Thy  Sok  our  Lord,  and  also  His 

the  third  day,  the  Ascension  inta  hea-  resurrection    from  the    dead,  and    His 

ven,  the  Sitting  on  the  right  hand,  the  glorious  ascension  into  heaven,  offer  to 

Second  and  glorious  coming  again,  Thy  most  excellent  Majesty  of  Thy  gifts 

With  a  loud  voice.  and  presents,   the  Priest  here  folds  his 

In  behalf  of  all,  and  for  all,  we  offer  hands,  and  signs  thrice  over  the  Host  and 

unto  Thee  Thine  own  of  Thine  own.  Chalice,  a  pure  +  Host,  a  holy  +  Host, 

Choir.  We  praise  Thee,  we  bless  Thee,  an  unspotted  +  Host,  he  signs  once  over 

we  give  thanks  to  Thee,   0  Lord,  and  the  Host,  and  once  over  the   Chalice,  the 

we  pray  unto  Thee,  0  our  God.  lioly  •\-  Bread  of  eternal  life,  and  the 

Chalice  -h  of  eternal  Salvation. 

Our  aim  in  this  note,  it  may  be  proper  to  add,  is  not  to  understate  the  Catholic 
doctrine  of  the  real  presence  in  the  Holy  Eucharist.  This  is  held  by  the  Anglo- 
Catholic  no  less  than  by  the  Eastern-Catholic  Church,  the  language  of  the  English 
Catechism  being  that  the  Body  and  Blood  of  Christ  "  are  verily  and  indeed,  taken 
and  received  of  the  faithful  in  the  Lord's  Supper"  ;  and  the  language  of  our  great 
Expositor  Hooker  being,  that  "These  Holy  mysteries,  received  in  due  manner,  do 
instrumental ly  both  make  us  partakers  of  the  Grace  of  that  Body  and  Blood,  which 
were  given  for  the  life  of  the  world,  and  besides  also  impart  in  true  and  real  though 
mystical  manner,  the  very  Person  of  our  Lord  Himself,  whole,  perfect,  and  entire^ 
as  hath  been  shewed."    Ecdes.  Polit.  v.  c.  67. — Editor. 

*  The  difference  between  the  Oriental  and  Papal  Churches  respecting  the  doc- 
trine of  the  Eucharist  throughout,  should  be  kept  distinctly  in  mind.  The  latter 
holding  that  every  time  this  service  is  performed.  He  Who,  as  St.  Paul  tells  us,  was 
offered  '  once  for  all,'  is  immolated  and  sacrificed  afresh,  while  the  Oriental  Church 
holds  with  us,  that  this  holy  Service  is  a  solemn  memorial  and  representation  unto 
God  in  Heaven,  as  well  as  unto  man  on  earth,  of  the  great  Offering  on  Calvary  of 
our  Divine  Head,  by  virtue  of  which  is  derived  unto  all  the  members  of  His  Body, 
whether  on  earth  or  in  Paradise,  all  which  they  receive  of  salvation  and  life,  refresh- 
ment and  joy. — Editor. 


24 

Choir,  It  is  indeed  meet  to  call  thee  blessed,  who  art  the 
Bringer-forth  of  God,  who  art  always  most  blessed,  and  altogether 
ur defiled,  even  the  Mother  of  our  God,  "We  magnify  thee  who  art 
more  honourable  than  the  Cherubim,  incomparably  more  glorious  than 
the  Seraphim,  who,  remaining  a  pure  Virgin,  didst  bear  God  the 
Word,  who  art  truly  the  Bringer-forth  of  God. 

The  Priest  prays  in  a  low  voice, 

For  S.  John  the  Prophet,  the  Forerunner,  and  Baptist ;  for  the  holy, 
glorious,  and  renowned  Apostles ;  for  the  Saint  [N.]  whom  we  commem- 
orate, and  all  other  Thy  Saints,  for  the  sake  of  whose  prayers,  O  God, 
look  upon  us :  and  remember  those  who  are  departed  this  life  in  hope  of 
the  resurrection  to  eternal  life,  and  give  them  rest  where  the  light  of  Thy 
countenance  shineth.* 

*  "Though  we  name  them  not,"  says  Palmer  (Origines  Liturgicse,  Vol.  II.  p. 
94.  IV.  Ed.)  "  we  commemorate  the  Patriarchs,  the  Prophets,  Apostles,  Martyrs, 
and  all  the  departed  righteous,  and  testify  our  belief  in  the  immortality  of  the  soul 
and  in  life  everlasting." 

"  In  primitive  times  these  commemorations  were  accompanied  by  prayers  for  the 
departed.  When  the  custom  of  praying  for  the  dead  began  in  the  Christian  Church 
has  never  been  ascertained.  We  find  traces  of  the  practice  in  the  second  Century, 
and  either  then,  or  shortly  after,  it  appears  to  have  been  customary  in  all  parts  of 
th^^Church.*  The  first  person  who  objected  to  such  prayers  was  Aerius,  who 
lived  in  the  fourth  Century  ;  but  his  arguments  were  answered  by  various  writers, 
and  did  not  produce  any  effect  in  altering  the  immemorial  practice  of  praying  for 
those  that  rest.  Accordingly,  from  that  time  all  the  Liturgies  in  the  world  contained 
such  prayers.  These  facts  being  certain,  it  becomes  a  matter  of  some  interest  and 
importance  to  ascertain  the  reasons  which  justified  the  omission  of  these  prayers 
in  the  Liturgy  of  the  English  Church  for  the  first  time  in  the  reign  of  King  Edward 
VI.  Some  persons  will  perhaps  say  that  this  sort  of  prayer  is  unscriptural ;  that  it 
infers  either  the  Romish  doctrine  of  purgatory,  or  something  else  which  is  contrary 
to  the  revealed  will  of  God,  or  the  nature  of  things.  But  when  we  reflect  that  the 
great  divines  of  the  English  Church  have  not  taken  this  ground,  and  that  the  Church 
of  England  herself  lias  never  formally  condemned  prayers  for  the  dead,  but  only 
•omitted  them  in  her  Liturgy,  we  may  perhaps  think  that  there  are  some  other  rea- 
sons to  justify  that  omission."  *  »  *  *  »  * 

"  The  satisfactory  and  sufficient  reason,  therefore,  for  the  omission  of  such  prayers 
in  the  English  Liturgies  is,  that  they  were  inexpedient.  Considering  the  circum- 
stances of  the  times,  more  evil  than  good  would  have  been  the  result  of  the  contin- 
uance of  this  practice.  It  was  therefore  relinquished,  and  the  happy  consequence 
•was,  that  all  the  people  gradually  became  free  from  the  error  of  purgatory.  Thence" 
forward  the  Catholic  doctrine  prevailed  in  England,  that  the  righteous  after  death 
;are  immediately  translated  to  a  region  of  peace,  refreshment  and  joy ;  while  the 

*  Prayers  and  offerings  for  the  departed  faithful  are  mentioned  by  Tertullian,  Cyprian 
'Origen,  Cyril  of  Jerusalem,  etc.  See  Bingham's  Antiquities,  b.  sv.  ch.  8,  §  15,  etc.  Taylor's 
Dissuasive  from  Popery,  part  2,  book  ii.  §  2.  Archbishop  Usher's  Answer  to  the  Challenge  of  a 
.Jesuit,  eto. 


26 

Furthermore,  we  beseech  Thee,  O  Lord,  to  remember  the  whole  Epis- 
copate of  Orthodox  Christians,  who  rightly  divide  the  word  of  truth, 
the  whole  Presbyterate,  theDiaconate  in  Christ,  and  all  of  the  Sacerdotal 
Order. 

Furthermore,  we  offer  unto  Thee  this  our  reasonable  service  for  the 
whole  world  ;  for  the  Holy,  Catholic,  and  Apostolic  Church,  and  for  them 
that  live  in  chastity  and  holiness  of  life.  For  our  most  faithful  Kings,  be- 
loved of  Christ,  for  their  whole  Court  and  Array.  Grant  them,  O  Lord, 
a  peaceful  reign,  and  grant  that  in  their  peace,  we  may  also  lead  a  quiet 
and  peaceable  life,  in  all  godliness  and  honesty. 
With  a  loud  voice, 

Especially  remember,  0  Lord,  our  Archbishop  N.,  whom  pre- 
serve to  Thy  holy  churches  in  peace,  in  safety,  in  honor,  in  health, 
in  length  of  days,  and  rightly  dividing  the  word  of  Thy  truth. 
Choir.     For  all  mankind. 

77ie  Deacon,  standing  hy  the  holy  doors,  saith,  iV.  the  Patriarch,  Metropolitan,  or 
Bishop,  {as  the  case  may  be)  and  the  rest 

Then  he  recites  the  Diptychs  of  the  living. 
And  the  Priest  prays  in  a  low  voice, 
Kemember,  O    Lord,  this  City,  [or  Monastery],  in  which  we  dwell, 
and  every  other  City  and  Country,  and  the  Faithful  that  dwell  therein. 
Remember,  O  Lord,  all  that  travel  by  land  or  by  water,  all  that  labour 
under  sickness,  sorrow,  or  captivity,  and  deliver  them.     Remember,  O 
Lord,  all  that  bring  forth  the  fruit  of  good  works  in  Thy  holy  Church 
and  are  mindful  of  the  poor,  and  send  down  Thy  blessing  upon  us  all. 
WUh  a  loud  voice. 
And  grant  that  we  may  with  one  mouth,  and  with  one  heart, 
praise  and  magnify  Thy  great  and  glorious  Name,  0  Father,  Son, 
and  Holy  G-host,  now,  and  ever,  and  world  without  end. 
Choir.     Amen. 

■wicked  are  consigned  to  a  place  of  torment  from  whence  there  is  no  escape.  And 
when  the  doctrine  of  purgatory  had  been  extirpated,  the  English  Church  restored 
the  commemoration  of  saints  departed  in  the  Liturgy,  which  luid  been  omitted  for 
many  years,  from  the  same  caution  and  pious  regard  to  the  souls  of  her  cliildreu." 

The  doctrine  of  the  Oriental  Church,  inckxding  both  the  Orthodox  and  those 
separated  from  them,  in  common  with  that  of  the  Anglican,  is  almost  directly  oppo- 
site to  that  of  the  Church  of  Eome  touching  the  state  of  the  faithful  departed.  Ori- 
entals and  Anglicans  maintain  that,  generally  speaking,  and  upon  the  whole,  the 
state  of  the  faithful  departed  is  a  state  of  light,  and  rest,  and  peace,  and  refresh- 
ment ;  of  happiness  far  greater  than  any  belonging  to  this  life,  yet  inferior  to  that 
which  shall  be  enjoyed  after  the  resurrection  and  the  final  judgment.  The  doc- 
trine of  the  Papists,  on  the  other  hand,  is,  that  generally  speaking,  and  upon  the 
whole,  the  state  of  the  faithful  departed  is  a  state  of  penal  torment,  differing  from 
that  of  hell  only  in  the  certainty  of  future  deliverance.— ^6?i^or. 


26 

And  turning  to  the  people^  and  blessing  them,  he  saithy 
And  the  mercies  of  the  great  God,  and  of  our  Saviour  Jesus 
Christ,  be  with  us  all. 

Choir.      And  with  thy  spirit. 

The  Deacon,  taking  the  suitable  time  from  the  Priest,  and  going  and  standing 
in  the  accustomed  place,  saith, 

Calling  to  remembrance  all  the  Saints,  again  and  again,  in  peace 
let  us  make  our  supplications  to  the  Lord. 

Choir.     Lord  have  mercy  and  .hear  us. 

For  the  sake  of  the  precious  gifts  now  offered,  and  consecrated,* 
let  us  make  our  supplications  to  the  Lord. 

Choir.     Lord  have  mercy  and  hear  us. 

That  our  merciful  God,  the  Lover  of  mankind,  receiving  them 
on  His  holy,  and  heavenly,  and  spiritual  Altar,  as  the  odour  of  a 
sweet  smelling  savour,  may  in  return  send  down  upon  us  His  Divine 
grace,  and  the  gift  of  the  Holy  Ghost,  let  us  make  our  supplications 
to  the  Lord. 

Choir.     Lord  have  mercy  and  hear  us. 

That  we  may  be  delivered  from  all  tribulation,  wrath,  danger, 
and  necessity,  let  us  make  our  supplications  to  the  Lord. 

Choir.     Lord  have  mercy  and  hear  us. 

TJie  Priest  bowing,  meanwhile  prays  in  a  low  voice, 

To  thee,  O  Lord,  the  Lover  of  mankind,  we  commend  all  our  life, 
and  all  our  hope,  and  we  pray  thee,  we  beseech  Thee,  we  implore  Thee, 
to  make  us  worthy  to  partake  of  the  heavenly  and  tremendous  Mysteries 
of  this  sacred  and  spiritual  Table,  with  a  pure  conscience,  for  the  remis- 
sion of  sins,  for  the  pardon  of  transgressions,  for  the  fellowship  of  the 
Holt  Ghost,  for  sure  confidence  in  Thee,  and  not  unto  judgment,  or  to 
condemnation. 

,  The  Deacon : 

Help,  save,  have  mercy,  and  preserve  us,  0  God,  by  thy  grace. 

Choir.  LoBD  have  mercy  and  hear  us. 

That  the  whole  day  may  be  perfect,  holy,  peaceful,  and  without 
sin,  let  us  ask  from  the  Lord. 

Choir.  Vouchsafe  this,  0  Lord. 

The  angel  of  peace,  the  faithful  guide,  and  guardian  of  our  souls 
and  bodies,  let  us  ask  from  the  Lord. 

Choir.  Vouchsafe  this,  0  Lord. 

*  Offered  and  consecrated,  npoffKOfuffdevruy,  koX  aytaffdetn-coy. 


27 

Pardon  and  remission  of  our  sins  and  offences,  let  us  ask  from 
tte  LoED. 

Choir.  Vouchsafe  this,  0  Lokd. 

That  which  is  good  and  profitable  to  our  souls,  and  peace  to  the 
world,  let  us  ask  from  the  Lord. 

Choir.  Vouchsafe  this,  0  Lord. 

That  we  may  complete  the  time  of  our  sojourning  here  in  peace 
and  repentance,  let  us  ask  from  the  Lord. 

Choir.  Vouchsafe  this,  0  Lord. 

That  the  end  of  our  lives  may  be  according  to  our  Christian  pro- 
fession, peaceful,  without  pain,  and  without  confusion  of  face ;  and 
that  we  may  render  a  good  account  at  the  fearful  judgment-seat  of 
Christ,  let  us  ask  from  the  Lord. 

Choir.  Vouchsafe  this,  0  Lord. 

Having  prayed  for  the  Unity  of  the  faith,  and  the  Communion  of 
the  Holy  Gthost,  let  us  commend  ourselves,  and  each  other,  and  all 
our  life  to  Christ,  our  God. 

Choir.  To  Thee,  0  Lord. 

TJie  Priest^  with  a  loud  voice, 

And  make  us  worthy,  0  Lord,  with  confidence,  and  without  con- 
demnation, to  presume  to  call  upon  Thee,  our  God  and  Heavenly 
Father,  and  say  : — 

The  people  say , 

Our  Father,  Which  art  in  heaven.  Hallowed  be  Thy  Name.  Thy 
Kingdom  come.  Thy  will  be  done,  in  Earth,  as  it  is  in  Heaven.  Give  us 
this  day  our  daily  bread.  And  forgive  us  our  trespasses.  As  we  forgive 
them  that  trespass  against  us.  And  lead  us  not  into  temptation;  But 
deliver  us  from  evil. 

Priest.  For  Thine  is  the  Kingdom,  and  the  Power,  and  the 
Glory,  Father,  Son,  and  Holy  Ghost,  now,  an(r  ever,  and  world 
without  end. 

Choir.  Amen. 

Priest.  Peace  be  with  you  all. 

Choir.  And  with  thy  spirit. 

Deacon.  Bow  down  your  heads  unto  the  Lord. 

Choir.  To  Thee,  0  Lord. 

Tlie  Priest  bowing ,  prays  in  a  low  voice, 
We  give  thanks  unto  Thee,  O  King  invisible,  who,  through  Thine  in- 
finite power  hast  created  all  things  and,  in  the  abundance  of  Thy  mercy, 


28 

hast,  out  of  nothing,  called  all  things  into  heing.  Look  down  from  heav- 
en, .0  Lord,  upon  those  who  how  down  their  heads  unto  Thee,  for  they 
bow  them  not  to  flesh  and  blood,  but  unto  Thee,  the  terrible  God.  Dis- 
pense therefore,  O  Loed,  these  mysteries  lying  before  Thee,  unto  all  of  us 
for  good,  according  to  our  several  necessities.  Preserve  all  who  travel  by 
land  or  by  water,  and  heal  all  who  are  diseased,  Thou  that  art  the  Physi- 
cian of  our  souls  and  bodies. 

EXCLAMATION. 

Through  the  grace,  compassion,  and  loving  kindness  of  Thine 
Only-Begotten  Son,  with  whom  Thou  art  blessed,  together  with  the 
all-holy,  and  good,  and  life-giving  Spirit,  now,  and  ever,  and  world 
without  end. 

Choir.   Amen. 

The  Priest  bowing^  prays  in  a  low  voice, 
Hear  us,  O  Loed  Jesus  Cheist,  our  God,  out  of  Thy  holy  dwelliug 
place,  and  from  the  Throne  of  the  glory  of  Thy  kingdom,  Thou  that  sit- 
test  above  with  Thy  Father,  and  yet  art  invisibly  here  present  with  us ; 
and  vouchsafe  to  impart  unto  us,  by  Thy  mighty  hand.  Thine  immaculate 
Body  and  precious  Blood,  and  by  our  hands  unto  all  Thy  people. 

Then  the  Priest  adores  *"  and  likewise  the  Deacon,  in  the  place  where  he  stands, 
saying,  in  a  low  voice,  thrice, 

God  be  merciful  to  me,  a  sinner. 

And  when  the  Deacon  sees  the  Priest  stretching  forth  his  hands,  and  touching 
the  Holy  Bread  to  make  the  Holy  Elevation  \  he  exclaims- aloud. 

Let  US  attend. 

And  tJte  Priest  lifting  up  the  Holy  Bread  %  exclaims^ 
Holy  things  for  holy  persons. 

Choir,  There  is  one  Holy,  one  Lord  Jesus  Christ,  to  the 
glory  of  God  the  Father.    Amen. 

*  This  is  no  papal  worship  of  the  Host.  The  original  isEfra  irpoffKvvel  6 
i€  pevs,  K.r.\.  The  vei-b  is  the  same  that  has  been  used  all  along,  to  express  the 
reverences  of  the  Priest  and  Deacon,  as,  for  example,  on  page  9 :  And  having  adored 
with  reverence  the  Book  of  the  Holy  Gospels,  etc.,  the  Greek  being  koI  KpocKwiiaas 
/ter*   eifXaPe'ias    ro    ayiov  Evayy4\iov. 

+  This  elevation  explains  itself.  It  is  analogous  to  the  elevation  of  the  Gospels 
over  the  Deacon's  head,  at  the  Little  entrance;  while  the  exclamation  with  which  it 
is  accompanied,  "  holy  things  for  holy  persons,"  serves  as  a  warning  to  the  unwor- 
thy not  to  approach.  There  is,  in  practice,  no  kneeling  or  prostration  here,  nor  do 
*he  Choir  sing  "  Saving  Host,  we^fall  before  thee,"  as  do  the  Papists. — Bditar, 
X  Still  called  "  Holy  Bread:' 


29 

Then  the  Choir  sing  the  Koinonicon,*  as  appointed.     Qn  Sundays^ 
0  praise  the  Lord  of  Heaven  ;  praise  him  in  the  height.     Alle- 
luia, Alleluia,  Alleluia. 

But  observe,  that  in  other  Feasts  the  Koinonicon  specially  appointed  is  sung,  for 
which  see  Menologion  or  Triodion. 

Then  the  Deacon  goes  into  the  Holy  Bema  ;  andy  standing  on  the  right  hand 
of  the  Priest^  who  holds  in  his  hand  the  Holy  Bread,  he  saith  : 

Break,  Sir,  the  Holy  Bread. 

The  Priest,  dividing  it  into  four  parts  with  care  and  reverence,  saith, 

The  Lamb  of  God  is  broken  and  distributed ;  broken  and  not  divided 
asunder;  ever  eaten  and  never  consumed;  but  sanctifying  all  who  are 
partakers  thereof. 

And  the  Deacon,  pointing  with  his  Orarion  to  the  Holy  Cup,  saith, 

Fill,  Sir,  the  Holy  Cup. 

The  Priest,  taking  the  upper  portion,  (that  is  the  I.  H.  C.)  makes  with  it  the 
sign  of  the  cross  over  the  Holy  Cup,  saying. 

The  fullness  of  the  Cup,  of  faith,  of  the  Holy  Ghost  ;t  and  thus  puts  it 
into  the  Holy  Cup. 

Deacon.    Amen. 

And  taking  the  warm  water,  he  saith  to  the  Priest^ 

Bless,  Sir,  the  warm^water. 

The  Priest  hlesseth,  saying, 

Blessed  is  the  fervor  of  thy  Holy  Gifts,  always,  now,  and  ever,  and 
world  without  end.    Amen. 

And  the  Deacon  pours  as  much  as  is  necessary,^  in  the  form  of  a  cross,  into 
the  Holy  Cup,  saying, 

The  fervor  of  faith  is  full  of  the  Holy  Ghost.    Amen. 

*  This  is  the  Communion  Ilymu,  and  is  sung  while  the  Clergy  are  communing.  It 
is  variable  with  the  day.  The  1st  verse  of  Psalm  cxlviii.  here  given,  is,  I  presume, 
ordinarily  sung  when  no  special  one  is  appointed,  as  I  find  it  given,  with  its  proper 
music,  in  the  old  Slavonian,  modern  Euss,  and  Greek  music  books  alike.  It  is  vari- 
ously set,  even  in  the  same  book,  and  sometimes,  as  a  highly  elaborated  anthem. 
— Editor. 

f  HX'fjpcofxa  TIoT7}plov,  IlicrTeas,  Iluevfxaros  ayiov. 

t"  This  very  strange  rite,  the  pouring  warm  water  into  the  chalice  after  consecra- 
tion, occasioned  the  greatest  astonishment  among  the  Latins  at  the  Council  of  Flor- 
ence. Dorotheus,  Bishop  of  Mitylene,  is  said  to  have  given  the  Pope  ample 
satisfaction  by  his  explanation,  which,  however,  is  unfortunately  lost.  But  S. 
Germanus  tells  us  :  "  As  Blood  and  warm  Water  flowed  both  of  them  from  the  side 
of  Christ,  thus  hot  water,  poured  into  the  chalice  at  the  time  of  consecration,  gives 
a  full  type  of  the  mystery,  to  those  who  draw  that  holy  liquid  from  the  chalice,  as 
from  the  life-giving  side  of  our  Lord." — Neale. 


30 

Then  netting  down  the  warm  water,  he  stands  a  little  way  off.  And  the  Priest 
bomng  down  his  head,  prays,  saying, 

I  believe,  Lord,  and  confess  that  Thou  art  the  true  Oheist,  the  Sox  of 
the  living  God,  Who  didst  come  into  the  world  to  save  sinners,  of 
whom  I  am  chief.  I  believe  also  that  this  is  Thy  most  pure  Body  indeed? 
and  that  this  is  Thy  holy  Blood  indeed.  Therefore,  I  beseech  Thee,  have 
mercy  upon  me,  and  pardon  my  transgressions  voluntary  and  involuntary, 
byword  or  by  deed,  knowingly  or  ignorantly  committed,  and  grant  me  to 
participate  unblamably  of  Thy  Holy  Mysteries,  for  the  forgiveness  of  sins, 
and  for  eternal  life. 

Receive  me  now,  O  Son  of  God,  as  a  partaker  of  Thy  Mystical  Supper : 
for  I  will  not  divulge  this  Mystery  to  Thine  enemies,  or  like  Judas,  give 
Thee  a  deceitful  kiss;  but  I  will  confess  Thee,  as  did  the  thief:  remember 
me,  O  Lord,  in  Thy  Kingdom. 

Let  not,  O  Lord,  the  participation  of  Thy  Holy  Mysteries  be  to  my 
judgment  or  condemnation,  but  for  the  healing  of  both  soul  and  body. 
Then  taking  one  part  of  the  Holy  Bread,  he  saith, 

The  precious,  and  all  holy  Body  of  our  Lord,  and  God,  and  Savioue 
Jesus  Christ,  is  partaken  of  by  me  N.,  Priest,  for  the  remission  of  my  sins, 
and  for  everlasting  life. 

And  thus  he  partakesj)f  that  which  is  in  his  hands  with  fear  and  all  caution. 
Then  he  saith. 

Deacon,  draw  near. 

And  the  Deacon  approaches,  aiid  reverently  makes  an  obeisance,  asking  forgive- 
ness, saying.  Pardon  me,  0  Holy  Father.*  And  the  Priest,  taking  the  Holy  Breads 
gives  it  to  the  Deacon,  and  the  Deacon  kissing  the  hand  that  gives  it,  takes  the  Holy 
Bread,  saying, 

Make  me.  Sir,  partaker  of  the  precious  and  ^holy  Body  of  our  Loed, 
and  God,  and  Saviour  Jesus  Christ. 

The  Priest  saith, 

X.  the  holy  Deacon  is  made  partaker  of  the  precious,  holy,  and  im- 
maculate Body  of  our  Lord,  and  God,  and  Saviour  Jesus  Christ,  for  the 
remission  of  sins,  and  for  everlasting  life. 

And  the  Deacon,  going  behind  the  Holy  Table,  and  bowing  his  head,  prays  and 
receives,  in  the  same  manner  a«  the  Priest.  Then  the  Priest  standing  up,  takes  the 
Holy  Chalice,  with  its  covering,  in  both  hands,  and  drinks  three  times,  saying, 

I,  N".,  Priest,  the  servant  of  God,  partake  of  the  pure  and  holy  Blood 
of  our  Lord,  and  God,  and  Saviour  Jesus  Christ,  for  the  remission  of  my 
sins,  and  for  everlasting  life.t 

And  then  he  wipes  the  Holy  Cup,  and  his  own  lips,  with  the  covering  which  he 
hcUh  in  his  hands,  and  saith, 

*  King.— ^.  +  King.— jSa. 


31 

Behold,  this  hath  touched  my  lips,  and  shall  take  away  my  transgres- 
sions, and  cleanse  me  from  my  sins.* 

And  he  calls  the  Deacon,  saying, 
Deacon,  draw  near. 

And  the  Deacon  comes  and  adores  once,  saying, 
Behold,  I  draw  near  unto  the  Immortal  King.     I  believe,  Lokd,  and 
confess,  to  the  end,  as  above. 

And  the  Priest  saith, 
N.,  Deacon,  the  servant  of  God,  is  made  partaker  of  the  precious  and 
holy  Body  of  our  Lord,  and  God,  and  Sayioue  Jesus  Christ,  for  the  re- 
mission of  sins,  and  for  everlasting  life. 

And  the  Deacon  having  received,  the  Priest  saith, 
Behold,  this  hath  touched  thy  lips,  and  shall  take  away  thy  transgres- 
sions, and  cleanse  thee  from  thy  sins. 

Then  the  Deacon,  taking  the  holy  Disk,  and  holding  it  over  the  holy  Ctip,  wipes 
it  thoroughly  with  the  holy  sponge,  and  with  care  and  reverence  covers  the  holy  Cup 
with  the  veil.  In  like  manner  he  places  the  asterisk  over  the  holy  Disk,  and  covers 
(hat  in  the  same  manner. 

TJien  the  Priest  saith  the  Prayer  of  Thanksgiving,  in  a  low  voice. 
"We  give  thanks  unto  Thee,  O  Lord,  Lover  of  mankind.  Benefactor  of 
our  souls,  that  Thou  hast  this  day  accounted  us  worthy  of  Thy  heavenly 
and  immortal  Mysteries.  Rightly  direct  our  way  ;  strengthen  us  in  Thy 
fear,  protect  our  life,  and  uphold  our  steps,  through  the  prayers  and  sup- 
plications of  the  glorious  Bringer-forth  of  God,  and  of  all  the  saints. 

Then  the  doors  of  the  holy  Bema  are  opened.  And  the  Deacon,  having  made 
one  reverence,  takes  the  holy  Cup  with  care,  and  goes  to  the  door,  and  raising  the 
holy  Cup,  shows  it  to  the  people,  saying. 

In  the  fear  of  God,  in  faith,  and  in  charity  draw  near. 
Choir.  Blessed  is  He  that  cometh  in  the  Name  of  the  Lord  :  the 
Lord  is  God,  and  is  manifested  unto  us. 

TTien  they  who  are  to  communicate  draw  near  with  all  reverence,  and  hold 
their  arms  crossed  on  their  breast ;  and  the  Priest,  as  he  distributes  the  Mysteries 
to  each,  saith, 

N.,  the  servant  of  God,  is  made  partaker  of  the  holy,  and  imma- 
culate Body  and  Blood  of  our  Lord,  and  God,  and  Saviour  Jesus 
Christ,  for  the  remission  of  his  sins,  and  for  everlasting  life. 
And  tJte  Priest  blesses  the  people,  saying  over  them  with  a  loud  voice, 
O  God,  save  thy  people,  and  bless  Thine  inheritance. 

t  Klng.—M. 


32 

Choir.  We  have  seen  the  true  Light,  we  have  received  the 
heavenly  Spirit,  we  have  found  the  true  Faith,  we  adore  the  Undi- 
vided Teinity,  which  hath  wrought  salvation  for  us. 

Note,  that  on  Festivals  of  our  Lord  and  of  the  blessed  Virgin,  instead  of  the 
foregoing  the  Troparion  of  the  Feast  is  sung. 

And  the  Priest  and  the  Deacon  return  to  the  Holy  Table.  And  tlie  Deacon, 
placing  upon  it  the  holy  Cup,  saith  to  the  Priest, 

Lift  up,  Sir. 

The  Priest  censeth  three  times,  saying  secretly  each  time. 

Set  up  Thyself,  O  God,  above  the  heavens,  and^Thy  glory  above  all 
the  earth. 

Then^  taking  the  holy  Disk,  he  puts  it  upon  the  head  of  the  Deacon,  and  the 
Deacon  taking  it  with  reverence,  and  looking  out  towards  the  door,  goes  in  silence 
to  the  Prothesis,  and  puts  it  down :  and  the  Priest  having  made  obeisance,  takes 
the  holy  Chalice,  and  turns  towards  the  doors,  saying  secretly. 

Blessed  be  our  God  :  then  aloud. 

Always,  now  and  ever,  and  world  without  end. 

Choir.  Amen. 

Let  our  mouth  be  filled  with  Thy  praise,  0  Lord,  that  we  may 
sing  of  thy  glory,  because  Thou  hast  vouchsafed  to  make  us  partak- 
ers of  Thy  holy,  divine,  immortal  and  life-giving  Mysteries  :  preserve 
us  in  Thy  holiness  all  our  days,  that  we  may  learn  Thy  righteous- 
ness.   Alleluia,  Alleluia,  Alleluia. 

And  the  Deacon  having  come  out,  and  standing  in  the  accustomed  place,  saith. 

Having  duly  participated  of  the  divine,  spotless,  immortal, 
heavenly,  life-giving  and  tremendous  Mysteries  of  Christ,  let  us 
meetly  give  thanks  unto  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

Help,  save,  have  mercy  and  preserve  us,  0  God,  by  Thy  grace. 

Choir.  Lord  have  mercy  and  hear  us. 
Praying  that  we  may  finish  this   day  in  holiness,  peace,  and  with- 
out sin,  let  us  commend  ourselves,  and  each  other,  and  all  our  life  to 
Christ  our  God. 

Choir.  To  thee,  0  Lord. 

The  Priest  [then  holding  the  Book  of  the  Gospels  upright,  snakes  with  it  the 
sign  of  the  cross  on  the  antimensa,  saying  aloud. 

For  Thou  art  our  sanctification,  and  to  Thee  we  offer  up  our 
praise,  to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost, 
now,  and  ever,  and  world  without  end. 

Choir.  Amen.' 


Priest.  Let  us  depart  in  peace. 
Choir,  In  tlie  Name  of  the  Lord. 
Deacon.  Let  us  make  our  supplications  to  the  Lord.    . 
Choir.  Lord  have  mercy  and  hear  us. 
Then  the  Priest  saith  in  aii  audible  voice,  loithout  the  Bema,  the 

Prayer  behind  the  Ambon.* 

0  Lord,  who  blessest  them  that  bless  Thee,  and  sanctifiest 
them  that  put  their  trust  in  Thee,  save  Thy  people  and  bless  Thine 
inheritance ;  guard  the  fulness  of  Thy  Church,  sanctify  those 
who  love  the  beauty  of  Thine  house ;  glorify  them  by  Thy  Divine 
power,  and  forsake  not  us  who  put  our  trust  in  Thee.  Give  peace 
to  Thy  world,  to  Thy  Churches,  to  Thy  Priests,  to  our  Kings,  to 
the  army,  and  to  all  Thy  people  :  for  every  good  gift  and  every 
perfect  gift  is  from  above,  and  cometh  down  from  Thee,  the 
Father  of  lights,  and  unto  Thee  we  ascribe  the  glory,  and  thanks- 
giving, and  worship.  Father,  Son,  and  Holy^  Ghost,  now,  and 
ever,  and  world  without  end. 

Choir.  Amen.  Blessed  be  the  Name  of  the  Lord,  from  this  time 
forth  and  forever  more.     {Thrice.) 

The  Prayer  behind  the  Ambon  being  ended,  the  Priest  goes  through  the  holy 
Doors,  and  departs  into  the  Prothesis,  and  saith  this  Prayer  in  a  low  voice. 

Thou,  0  Christ  our  God,  who  art  Thyself  the  fulness  of  the 
Law  and  of  the  Prophets,  who  didst  accomplish  all  the  dispensation 
of  the  Fathers,  fill  our  hearts  with  joy  and  gladness,  always,  now, 
and  ever,  and  world  without  end.     Amen. 

Deacon.  Let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

Priest.  The  blessing  of  the  Lord  be  upon  you,  through  His 
grace  and  love  to  mankind,  always,  now,  and  ever,  and  world  with- 
out end. 

Choir.  Amen. 

Then, 

Glory  be  to  Thee,  0  Christ  our  God  and  hope,  glory  be  to 
Thee. 

People.  Glory  be  to  the  Father,  and  to  the  Son,  and  to  the 
Holy  Ghost,  now  and  ever,  and  world  without  end. 

*  The  name  of  this  prayer  is  taken  from  the  place  where  the  Priest  stands;  it 
is  intended  as  a-summary  of  all  the  prayers  which  he  had  before  offered  iu  a  low 
voice,  and  not  heard  therefore  by  the  peo^ile. — Kingf. 

3 


34 

Then  the  Priest  gives 

The  Dismissal. 

And  the  Deacon^  also  going  through  the  north  door^  gathers  together  the  Holy 
Things^  with  fear  and  all  safety:  so  that  not  the  very  smallest  particle  should  fall 
out,  or  be  left  ;  and  he  washes  his  hands  in  the  accustomed  place.  And  the  Priest 
goes  forth,  and  gives  the  Antidoron*  to  the  people.  Then  he  goes  into  the  holy 
Bema,  and  puts  off  his  Priestly  vestments,  saying.  Nunc  Dimittis,  the  Trisagion, 
and  the  other  things. 

*  Antidoron.  The  remainder  of  the  loaves  that  were  presented  at  the  offertory 
for  the  holy  Service,  and  out  of  which  email  pieces  only  were  cut  for  consecration. 
The  consecrated  elements  are  consumed  by  the  Gkrgy  only. — Editor. 


F»  A  P>  E  R  S 

OF    THE 

RUSSO-GREEK   COMMITTEE, 

ISTo,  V^II. 


THE  OFFICES  OF  HOLY  BAPTISM  AND  CONFIRMA- 
TION, OF  THE  ORDINATION  OF  DEACONS,  DEACON- 
ESSES,  PRIESTS,  AND  BISHOPS,  AND  OF  CONFES- 
SION, ACCORDING  TO  THE  USE  OF  THE  CATHOLIC, 
ORTHODOX,  EASTERN  CHURCH. 


THE    OFFICE   OF    HOLY    BAPTISM.* 

The  Priest  enters  the  Church  and  changes  all  his  sacerdotal  vestments  and  his 
maniple  for  white  ones,  and  all  the  tapers  being  lighted,  taking  a  censer,  he  goes 
into  the  Baptistery,  arki  incenses  it  in  a  circle,  and  giving  back  the  censer  {to  the  Dea- 
con), he  adores,  f 

Then  the  Deacon  says  : 

Sir,  give  the  Benediction. 

Priest  {aloud).  Blessed  be  the  kingdom  of  the  Father,  the  Son, 
and  the  Holy  Ghost,  both  now  and  ever,  unto  ages  of  ages. 

Choir.  Amen. 


*This  and  the  following  Offices,  as  far  as  to  the  Consecration  of  Bishops,  are 
from  the  recent  translation  of  the  Kev.  Dr.  Littledalc,  with  a  few  changes  of  words 
and  phrases. — Editor. 

t  Tlpo<xKvv^t  makes  obeisance,  does  reverence.  It  is  the  custom  with  Oriental  Chris- 
tians on  entering  and  leaving  the  house  of  God,  and  specially  before  engaging  in 
any  Solemn  Office,  and  frequently  whilst  performing  it,  to  make  one  or  more 
(usually  three)  recerences.  It  is  simply  bowing  half  way  to  the  ground,  and  at  the 
same  time  making  the  sign  of  the  cross,  by  touching,  with  the  thumb  and  two  fin- 
gers brought  together,  the  forehead,  breast,  right  shoulder,  and  (in  Eussia)  left 
Bide,  to  form  the  cross  of  St.  Andrew  the  Apostle  of  the  Scythians. — Editor. 


Deacon,  In  peace  let  us  make  our  supplications  to  the  Lord. 

Tlien  follows  the  Great  Ectene,  *  with  these  additional  Suffrages. 

That  this  water  may  be  hallowed  by  the  might,  and  operation, 
and  visitation  of  the  Holy  Ghost. 

Choir.  Lord  have  mercy  and  hear  us. 

That  there  may  be  sent  down  upon  it  the  grace  of  redemption; 
the  blessing  of  the  Jordan. 

Choir.  Lord  have  mercy  and  hear  us. 

That  the  purifying  might  of  the  supersubstantial  Trinity  may 
visit  these  waters. 

Choir.  Lord  have  mercy  and  hear  us. 

That  we  may  be  illuminated  with  the  light  of  knowledge,  and 
holiness,  through  the  visitation  of  the  Holy  Ghost. 

Choir.  Lord  have  mercy  and  hear  us. 

That  this  water  may  become  a  means  of  averting  every  snare  of 
visible  and  invisible  enemies. 

Choir,  Lord  have  mercy  and  hear  us. 

That  he  who  is  to  be  baptized  therein  may  be  worthy  of  th«  king- 
dom of  incorruption. 

Choir.  Lord  have  mercy  and  hear  us. 

For  him  who  now  cometh  to  holy  illumination  and  for  his  salva- 
tion. 

Choir.  Lord  have  mercy  and  hear  us. 

That  he  may  become  a  child  of  the  light  and  an  inheritor  of  eter- 
nal blessings. 

Choir.  Lord  have  mercy  and  hear  us. 

That  he  may  be  planted  together  and  be  a  partaker  of  the  death 
and  resurrection  of  Christ  our  God. 

Choir.  Lord  have  mercy  and  hear  us. 

That  he  may  keep  the  robe  of  his  Baptism  and  the  earnest  of  the 
Spirit  stainless  and  unblamable  in  the  terrible  day  of  Christ  our 
God. 

Choir.  Lord  have  mercy  and  hear  us. 

That  this  water  may  be  to  him  the  laver  of  regeneration,  for  the 
remission  of  sins  and  the  putting  on  of  incorruption. 

Choir.  Lord  have  mercy  and  hear  us. 

That  the  Lord  God  may  hear  the  voice  of  our  prayer. 

*  This  is  given  witli  the  Little  Ectenk  nud  Litany  of  the  Deacon  at  the  end 
of  this  Paper,  for  more  convenient  reference,  as  they  are  all  interwoven  with  almost 
every  Office. — Editor. 


Choir.  Lord  have  mercy  and  hear  us. 

That  both  he  and  we  may  be  delivered  from  all  tribulation,  anger, 
danger,  and  necessity. 

Choir.  Lord  have  mercy  and  hear  us. 

Help,  save,  have  mercy,  etc.,  as  in  Great  Ectene. 

When  the  Deacon  has  said  this,  the  Priest  says  the  folloioing  Prayer,  in  a  loiv 
voice  : 

Gracious  and  merciful  God,  who  triest  the  hearts  and  reins,  and  alone 
knowest  the  secrets  of  men,  for  there  is  nothing  hidden  before  Thee,  but 
all  things  are  naked  and  laid  bare  before  Thine  eyes.  Thou  who  know- 
est what  is  in  me,  despise  me  not  nor  turn  away  Thy  face  from  me,  but 
overlook  my  transgressions  in  this  hour.  Who  overlookest  tlie  transgres- 
sions of  men  that  they  may  repent,  and  wash  away  the  filth  of  my  body 
and  the  spot  of  my  soul,  and  sanctify  me  wholly,  with  Thine  unseen 
might,  and  with  the  right  hand  of  Thy  Spieit  :  lest  I,  who  preach  free- 
dom to  others,  and  offer  it  with  steady  faith  in  Thine  unspeakable  good- 
ness, should  myself  be  reprobate  as  a  servant  of  sin.  O  Loed,  only  good 
and  merciful,  let  me  not  be  turned  away  humbled  and  ashamed,  but  send 
to  me  power  from  on  high,  and  strengthen  me  for  the  ministration  of  this 
Thy  present  great  and  heavenly  Sacrament,  and  form  Thy  Cheist  in  him 
who  is  about  to  he  born  again  through  me,  pitiable  as  I  am,  and  build 
him  up  upon  the  foundation  of  Thy  Apostles  and  Prophets,  and  pull  him 
not  down,  but  plant  him  as  a  plant  of  truth  in  thy  Holy  Catholic  and 
Apostolic  Church,  and  pluck  him  not  out ;  that  as  he  advances  in  holi- 
ness, through  him  Thy  Holy  Name,  that  of  the  Fathee,  Son,  and  Holy 
Ghost,  may  be  glorified,  both  now  and  ever,  and  to  ages  of  ages.    Amen* 

Note,  that  the  Priest  says  nothing  aloud,  hut  says  even  the  Amen  to  himself. 
Then  he  says  this  Prayer,  loith  a  loud  voice  : 

Great  art  Thou,  0  Lord,  and  wonderful  are  Thy  works,  and  no 
speech  is  enough  for  the  praise  of  Thy  mighty  acts.  (Thrice).  For 
by  Thy  will  Thou  bringest  all  things  to  existence  out  of  nothing,  and 
boldest  creation  together  with  Thy  power,  and  rulest  the  world  with 
Thy  Providence.  For  Thou  who  didst  make  creation  from  four  ele- 
ments, crownest  the  circle  of  the  year  with  four  seasons.  All  the 
Spiritual  Powers  fear  Thee.  The  sun  praises  Thee,  the  moon  glori- 
fies Thee,  the  stars  adore  Thee,  the  light  hearkeneth  to  Thee,  the 
depths  dread  Thee,  the  springs  of  waters  serve  Thee.  Thou  hast 
stretched  out  the  heavens  like  a  curtain,  Thou  hast  founded  the  earth 
upon  the  waters,  and  hast  placed  the  sand  for  a  bound  of  the  sea, 
and  hast  poured  out  the  air  for  breathing.  The  Angelic  Powers 
minister  unto  Thee,  the  choirs  of  Archangels  adore  Thee,  the 
many-eyed    Cherubim    and    the    six-winged  Seraphim    which   sur- 


round  Thee,  veil  themselves  in  awe  of  Thine  unapproachable  glory. 
For  Thou,  who  art  God,  incomprehensible,  unspeakable,  and  without 
beginning,  didst  come  upon  the  earth,  taking  the  form  of  a  serv- 
ant, being  in  the  likeness  of  man,  for,  O  Master,  through  the 
bowels  of  Thy  mercy,  Thou  couldst  not  endure  to  behold  man- 
kind oppressed  by  the  devil,  but  Thou  camest  and  savedst  us. 
We  confess  Thy  grace,  we  proclaim  Thy  mercy,  we  hide  not 
Thy  benefits.  When  Thou  didst  deliver  the  human  race,  Thou  didst 
hallow  the  Virgin's  womb  by  Thy  birth ;  all  creation  hymned  Thee 
when  Thou  didst  appear ;  for  Thou,  our  God,  wast  seen  upon  earth, 
and  didst  converse  with  men. 

Thou  too  didst  hallow  the  streams  of  Jordan,  sending  down  upon 
them  from  heaven  Thy  All-holy  Spirit,  and  Thou  didst  break  in 
pieces  the  heads  of  the  dragons  which  lurked  there.  Be  present  now 
also,  O  merciful  King,  through  the  visitation  of  Thy  Holy  Spirit, 
and  sanctify  this  water.  {Thrice).  And  give  it  the  grace  of  redemp- 
tion, the  blessing  of  the  Jordan.  Make  it  a  fount  of  incorruption,  a 
gift  of  sanctification,  a  ransom  of  sins,  a  healer  of  disease,  a  destruc- 
tion to  evil  spirits,  unapproachable  by  hostile  powers,  fulfilled  with 
angelic  strength.  Let  all  those  who  plot  against  Thy  creature  flee 
from  it,  for  I  have  called,  O  Lord,  on  Thy  Name,  the  Name  which 
is  wonderful  and  glorious,  and  terrible  to  Thy  foes. 

Ayid  he  makes  the  sign  of  the  cross,  breathing  tlirice  on  the  water ^  and  prays, 
saying : 

Let  all  the  hostile  powers  be  crushed  under  the  sign  of  the  form 
of  Thy  Cross  {Thrice).  Let  all  the  invisible  idols  of  the  air  depart 
from  us,  and  let  not  the  demon  of  darkness  hide  within  this  water, 
nor,  we  beseech  Thee  0  Lord,  let  the  evil  spirit  descend  into  it  to- 
gether with  him  who  is  to  be  baptized,  bringing  with  him  darkness 
of  reason  and  confusion  of  understanding.  But  do  Thou,  O  Lord 
of  all,  make  this  water  water  of  redemption,  water  of  sanctification, 
purifier  of  flesh  and  spirit,  looser  of  bonds,  looser  of  transgressions, 
illumination  of  the  soul,  laver  of  regeneration,  renewal  of  the  spirit, 
grace  of  adoption,  putting  on  of  incorruption,  fountain  of  life.  For 
Thou,  0  Lord,  hast  said :  Wash  you,  make  you  clean,  put  away  the 
evil  of  your  doings  from  your  souls.  For  Thou  hast  given  us  the 
new  birth  from  on  high,  through  water  and  the  Spirit.  Be  present, 
0  Lord,  with  this  water,  and  grant  that  he  to  be  baptized  therein 
may  be  changed  so  as  to  put  off  the  old  man,  corrupt  according  to 


the  deceitful  lusts,  and  to  put  on  the  new  man,  renewed  after  the  im- 
age of  his  Maker,  that  being  planted  in  the  likeness  of  Thy  death 
through  Baptism,  he  may  be  also  a  partaker  of  Thy  resurrection, 
and  that,  preserving  the  gift  of  Thy  Holy  Spirit,  and  increasing  the 
grace  committed  to  his  charge,  he  may  receive  the  prize  of  his  high 
calling,  and  be  numbered  with  the  first-born  whose  names  are  written 
in  heaven,  in  Thee,  our  Groo,  and  Lord  Jesus  Christ.  For  to  Thee 
is  due  the  glory,  might,  honor  and  worship,  with  Thine  eternal 
Father,  and  Thine  All-holy,  good  and  life-giving  Spirit,  now  and 
ever,  and  to  ages  of  ages.     Amen. 

Priest  Peace  be  with  you  all. 

Deacon.  Bow  down  your  heads  to  the  Lord. 

And  he  breathes  thrice  upon  the  oil-vensel,  and  sii^ns  it^  to  wit  the  oil,  three 
times,  as  it  is  borne  by  the  Deacon,  and  when  the  latter  says :  Let  us  beseech  the 
Lord,  the  Priest  says  the  following  Prayer,  in  a  low  voice. 

O  Master,  Lord  God  of  our  fathers,  who  didst  send  a  dove  to  those  in 
Noah's  Ark,  holding  an  olive-branch  in  its  beak,  as  a  mark  of  reconcilia- 
tion and  of  salvation  from  the  flood,  and  who  didst  through  them  fore- 
show the  mystery  of  grace,  and  didst  appoint  the  fruit  of  tlie  olive  for 
the  fulfilment  of  Thy  Holy  Mysteries ;  who  didst  through  it  fill  those  under 
the  Law  with  the  Holy  Spirit,  and  dost  perfect  those  who  are  under  Grace  ; 
do  Thou  likewise  bless  this  oil  with  the  might  and  operation,  and  visita- 
tion of  Thy  Holy  Spirit,  that  it  may  be  the  anointing  of  incorruption, 
the  weapon  of  righteousness,  the  renewal  of  soul  and  body,  the  averter 
of  all  the  operations  of  the  devil,  for  the  removal  of  all  evil  from  them 
who  anoint  with  it  in  Faith,  and  from  those  who  partake  of  it  to  Thy 
glory,  and  that  of  Thine  only  Begotten  Son,  and  Thine  All-Holy,  good 
and  quickening  Spirit,  now  and  ever,  and  to  ages  of  ages.     Amen. 

Choir.  Amen. 

Deacon.  Let  us  attend. 

The  Priest  singing  the  Allkluia  thrice  with  the  people,  makes  three  crosses  with 
the  oil  in  the  water.  *     Then  he  says  aloud : 

Blessed  be  God,  who  enlighteneth  and  sanctifieth  every  man  that 
Cometh  into  the  world,  now  and  ever,  and  to  ages  of  ages. 
Choir.  Amen. 

Then  the  Candidate  is  brought  forward,  and  the  Priest  takes  some  of  the  oil,  and 
makes  the  sign  of  the  cross  upon  his  forehead,  breast  and  back,  saying  : 

The   servant  of  God   (N.)  is  anointed  with  the  oil  of  gladness, 
in  the  .Name  of  the  Father,  the  Son,  and  the  Holy  Guost.     Amen. 

*  This  is  for  the  consecration  of  the  water  in  which  the  person  is  to  be  baptised. 
Miior. 


And  iigning  him  on  the  breast  and  the  hack  ;  at  the  breast  he  says  : 
For  the  healing  of  soul  and  body. 

At  the  cars  : 
For  the  hearing  of  faith. 

At  the  feet : 
To  walk  in  Thy  paths. 

At  the  hands  : 

Thy  hands  have  made  me  and  fashioned  me. 

And  when  all  his  body  has  been  anointed,  the  Priest  baptizes  him,  holding  him 
erect  and  looking  to  the  East,  and  says : 

The  servant  of  God  (N.)  is  baptized  in  the  name  of  the  Father, 
Amen,  and  of  the  Son,  Amen,  and  of  the  Holy  Ghost,  Amen. 

At  each  address  he  dips  him  and  raises  him  again.       Aivd  after  the  Baptism 
the  Priest  washes  his  hands,  chanting  toith  the  people  : 

Blessed  is  he  whose  unrighteousness  is  forgiven,  and  whose  sins 

are  covered,  and  the  rest  of  Psalm  xxxii,  thrice. 

And  putting  the  chrisom-robe  on  the  newly -baptized,  he  says  : 
The  servant  of  God  (N.)  hath  put  on  the  robe  of  righteousness  in 

the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

And  he  chants  the  Troparion.     Fourth  Plagal  Tone  : 
Give  me  a  shining  robe, 
Thou  who  deckest  Thyself  with  light  as  with  a  garment, 
O  merciful  Christ  our  God. 
And  after  the  vesting,  the  Pried  prays,  saying  the  following  prayer  : 
Let  us  make  our  supplications  to  the  Lord. 
Blessed  art  Thou,  O  Lord  God  Almighty,  Fountain  of  goodness, 
Sun  of  righteousness,  Who  hast  shined  as  a  light  of  salvation  on  them 
that  sat  in  darkness,  through  the  manifestation  of  Thy  Son  our  God, 
and  hast  given  to  us  sinners  the  blessed  purification  of  holy  Baptism, 
and  the  divine  hallowing  in  the  quickening  Chrism.  And  as  Thou  hast 
now  vouchsafed  a  new  birth  to  thy  servant  of  late  illuminated  through 
water  and  the  Spirit,  and  hast  granted  him  remission  of  his  voluntary 
and  involuntary  sins,  so  now,  0  Lord,  Almighty  and  Merciful  Being, 
grant  him  also  the  seal  of  Thy  holy,  omnipotent,  and  adorable  Spirit, 
and  the  reception  of  the  holy  Body,  and  the  precious  Blood  of  Thy 
Christ.     Keep  him  in  thy  sanctification,  confirm  him  in  the  orthodox 
Faith,  deliver  him  from  the  evil  one  and  all  his  devices,  and  pre- 
serve his  soul  in  Thy  saving  fear,  in  holiness  and  righteouness,  that 


pleasing  Thee  in  every  deed  and  word,  he  may  become  a  son  and  heir 
of  Thy  heavenly  Kingdom. 

Witli  a  loud  voice. 
For  Thou  art  our  God,  the  God  of  Mercy  and  Salvation,  and  we 
ascribe  glory  to  Thee,  Father,  Sox,  and  Holy  Ghost,  now  and  ever, 
and  to  ages  of  ages.     Amen. 


The  Holy  Chrism.  * 

The  foregoing  Frayer  being  finished,  the  baptized  person  is  anointed  with  the 
Holy  Chrism,  the  Priest  making  therewith  the  sign  of  the  Gross  on  his  forehead, 
on  his  eyes,  his  nostrils,  his  mouth,  both  ears,  his  breast,  his  hands  and  his  feet,  say* 
ing  at  each  part. 

The  seal  of  the  gift  of  the  Holy  Ghost.     Amen. 

Then  the  Priest,  with  tlie  Sponsor  and  the  Child,  makes  a  circle,  the  Choir  in  the 
meanwhile  singing: 

As  many  of  you  as  has  have  been  baptized  into  Christ  have  put 
on  Christ.     AUeliua.     {Thrice.) 

Then  the  Prokeimenon. 
The  Lord  is  my  light  and  my  salvation,  whom,  then  shall  I  fear  ? 

Sticiios. 
The  Lord  is  the  defence  of  my  life,  of  whom  then  shall  I  be 

afraid  ? 

The  Epistle. 

Romans,  vi.  ver.  3  to  12. 

Priest.  Peace  be  with  thee. 

Deacon.  Wisdom.     Let  us  attend. 

Reader.  Psalm. f     Alleluia.     {Thrice.) 

j  •  The  Gospel. 

St  Matthew,  xxvii.  ver.  16th  to  the  end. 
Then  is  said  the 
Litany  of  the  Deacon.  :J: 
With  this  additional  Suffrage  before  the  Exclamation  : 
Further  we  pray  for  the  newly-enlightened  servant  of  God  (N.) 
that  he  may  be  preserved  in  the  faith  of  a  pure  confession,  in  purity, 

*  This  is  the  Rite  of  Confirmation,  according  to  the  use  of  the  Eastern  Cliurch, 
the  oil  used  having  been  previously  consecrated  by  a  Bishop  for  the  purpose.— 
£ditor. 

t  That  is,  he  repeats  the  Prokeimenon  while  the  Alleluia  is  sudt  bv  the  choirs. 

X  Given  at  the  end  of  this  Paper. 


8 

and  in  fulfilling  the  Commandments  of  Christ  all  the  dajs  of  his 
life. 

After  the  Exclamaticn. 

Choir.  Amen. 

Priest.  Glory  be  to  Thee,  O  Christ,  our  God,  our  hope,  glory  be 
to  Thee. 

Glory.     Both  now. 

Lord  have  mercy  upon  us.     {Thrice.) 

The  Dismissal. 


FOEM  FOE  OEDINATION  OF  A  DEACOK 

After  the  Bishop  has  idlen-ed  the  Exclamation  :  And  the  mercies  of  the  great 
God,  and  our  Saviour  Jesus  Christ  shall  be  with  you  all,*  two  Deacons  going  out 
of  the  Holy  Bema^  take  him  who  is  to  be  ordained  Deacon,  and  who  is  standing  in 
the  Solium,  and  lead  him  to  the  Holy  Bema,  going  tlirice  round  the  holy  Table  sing- 
ing :  Holy  Martyrs,  valiantly  contending.  27ien  the  Candidate,  advancing  to 
the  Bishop,  is  signed  by  him  thrice  on  the  head.  After  this  the  BisJiop  directs  him 
to  be  ungirded,  and  the  maniple  to  be  taken  from  him.  Then  the  Candidate  rests  his 
head  on  the  Holy  Table,  and  bends  his  right  knee.  And  when  the  Arch-deacon 
has  said:  Let  us  attend,  the  Bishop,  laying  his  right  hand  on  the  head  of  the 
Candidate,  says  aloud  : 

The  Divine  Grace,  which  always  healeth  that  which  is  sick,  and 
filleth  up  that  which  lacketh,  advances  this  most  pious  Sub-deacon 
to  be  Deacon.  Let  us  therefore  pray  for  him,  that  the  grace  of  the 
All-HoLY  Spirit  may  come  upon  him. 

Then  Lord  have  mercy  is  thrice  sung  by  those  in  the  Bema,  and  those  outside  it. 
And  the  Bishop  signs  his  head  thrice.  And  when  the  Deacon  has  said,  Let  us  make 
our  supplications  to  the  Lord,  the  Bishop  holding  his  Hght  hand  laid  on  tht 
Candidate's  head,  prays  thus  in  a  low  voice. 

O  Lord  our  God,  Who  by  Thy  foreknowledge  sendest  the  gift  of  thj 
Holy  Spirit  upon  those  appointed  by  Thine  unsearchable  might,  that  thej 
may  be  ministers  and  attendants  on  Thy  spotless  Mysteries,  keep,  O  Lord, 
this  man,  whom  Thou  hast  vouchsafed  to  advance  by  me  to  the  office  o 
the  Diaconate,  in  all  holiness,  holding  the  mystery  of  the  faith  in  a  pun 
conscience.  Give  him  the  grace  which  Thou  didst  give  unto  Stephei 
Thy  Protomartyr,  whom  thou  didst  call  first  to  the  work  of  thy  Diaconate 
and  fit  him,  according  to  thy  good  pleasure,  to  fulfil  the  ofiice  bestowe( 

*  The  conclusion  of  the  Great  Intercession  in  the  Liturgt,  after  the  consecra 
lion  and  before  the  communion  of  the  Priest. — I^d. 


9 

upon  him  by  thy  goodness  (for  they  who  use  this  ministry  well  pro- 
cure to  themselves  a  good  degree),  and  make  Thy  servant  perfect.  For 
Thine  is  the  kingdom,  and  the  power,  and  the  glory,  Father,  Son,  and 
Holy  Ghost,  both  now  and  ever,  unto  ages  of  ages.     Amen. 

After  the  Amen,  the  Arch-deacon  says  in  a  low  voice,  loud  enough  for  the  Bea- 
cons present  to  hear  and  respond,  the  Great  "SIct^^^  ^  {with  these  additional  Suf- 
frages.) 

For  our  Archbishop  (N),  for  his  priesthood,  help,  patience,  peace, 
health  and  salvation. 

For  the  servant  of  God  (N),  now  advanced  to  be  Deacon,  and 
for  his  salvation. 

That  our  Loving  God  may  bestow  on  him  a  spotless  and  blameless 
Diaconate. 

When  this  has  been  said,  the  Bishop,  keeping  his  hand  on  the  Candidate's  head, 
prays  thus,  in  a  low  voice : 

O  God  our  Saviour,  Who  by  Thine  incorruptible  voice  didst  appoint 
to  Thine  Apostles  the  institution  of  the  Diaconate,  and  madest  Thy  Pro- 
tomartyr  Stephen  of  this  rank,  and  didst  proclaim  him  to  be  the  first  to 
fulfil  tlie  work  of  a  Deacou,  as  it  is  written  in  Thy  holy  Gospel,  "  Whoso- 
ever of  you  will  be  first,  let  him  be  your  servant"  [deacon].  O  Lord  of 
all,  fill  this  Thy  servant  whom  thou  hast  chosen  to  enter  upon  the  ministry 
of  the  Diconate,  with  all  faith,  and  love,  and  sanctification,  by  the  visita- 
tion of  Thy  Holy  and  quickening  Spirit  (for  it  is  not  by  the  imposition  of 
my  brands,  but  by  the  watchfulness  of  Thy  rich  mercies  that  grace  is  given 
to  Thy  chosen  ones),  that  he,  being  free  from  all  sin,  may  stand  before 
Thee  blameless  in  thy  terrible  Judgment-Day,  and  obtain  the  unfailing  re- 
ward of  Thy  promise.  For  Thou  art  our  God,  and  to  thee  we  ascribe 
glory,  with  the  Father  and  the  Holy  Spirit,  both  now  and  ever,  unto 
ages  of  ages.    Amen. 

And  after  the  Amen,  he  puts  the  stole  on  the  newly-ordained,  over  the  left  shoul- 
der, saying  Worthy,  and  Worthy  is  repeated  thrice  according  to  custom  by  those 
in  the  Bema,  and  thrice  by  the  singers.  Then  the  Bishop  gives  him  the  holy  fan\, 
saying  as  before :  Worthy,  and  all  the  Deacons  give  him  the  kiss. 

And  he,  taking  the  fan,  stands  cornerwise  at  the  Holy  Table  at  the  right  side,  and 
fans  above  the  Blessed  Sacrament.  And  the  other  Deacon  stands  outside  the  Bema, 
in  the  accustomed  place,  and  says : 

Having  in  remembrance  all  the  Saints,  again  and  again  in  peace 
let  us  make  our  supplications  unto  the  Lord. 
And  the  rest  of  the  Little  Ectene.:}: 

*  Given  at  the  end  of  the  Office  for  the  Consecration  of  Bishops. — JEd. 

t  Used  to  keep  flies  from  lighting  on  the  holy  elements. — JSd. 

X  Given  at  the  end  of  the  Office  for  the  Consecration  of  Bishops. — Ed. 


10 

At  the  time  of  communion^  the  newly-ordained  partaJces  of  the  divine  Mysteries 
before  the  other  Deacons^  and  repeats  the  Diaconal  portions  in  their  place,  to  wit : 
Erect  receiving,  etc. 

So  it  is  done  when  the  complete  Liturgy  is  celebrated.  But  if  it  be  the  Rite  of 
the  Presanctifed,  Note,  that  after  the  Presanctified  have  been  placed  on  the  Holy 
Table,  before  the  Deacon  says:  Let  us  complete  our  prayer,  f/«e  Candidate  for  Or- 
dination is  broiigJit  forward,  and  the  Rite  of  ordination  takes  place  as  we  have  de- 
scribed. 


PRAYER  AT  THE  ORDINATION  OF  A  DEACONESS. 

After  the  Holy  Oblation  is  made,  and  the  doors  have  been  opened,  before  the 
Deacon  says  :  Having  in  remembrance  all  the  Saints,  the  Candidate  for  Ordina- 
tio7i  is  brought  to  the  Bishop,  and  he,  reciting  The  Divine  Grace,  ichile  she  botes 
her  head,  lays  his  hand  on  her  head,  and  making  three  signs  of  the  Cross,  prays 
as  follows : 

Holy  and  Almighty  God,  who  hast  hallowed  woman  by  the  birth 
of  Thine  Only-Begotten  vSon  our  God,  from  a  Virgin  after  the  flesh, 
and  who  hast  given  the  grace  and  visitation  of  Thy  Holy  Spirit, 
not  to  men  alone,  but  to  women  also,  look  now,  O  Lord,  on  this  Thy 
servant,  and  call  her  to  the  work  of  Thy  ministry,  and  send  down 
on  her  the  rich  gift  of  Thy  Holy  Spirit  ;  keep  her  in  Thy  orthodox 
Faith,  and  always  fulfilling  her  oiSice  in  blameless  conversation  ac- 
cording to  Thy  good  pleasure.  For  to  Thee  is  due  all  glory,  honor, 
and  worship,  Father,  Sox,  and  Holy  Ghost,  both  now  and  ever, 
unto  ages  of  ages. 

And  after  the  Amen,  one  of  the  Deacons  prays  as  follows  : 
J.IL 'peSLCe,  etc.,asfor  a  Deacon,  substituting  this  Suffrage. 

For  her  who  is  now  appointed  Deaconess,  and  for  her  salvation, 
let  us,  etc.,  and  the  rest. 

While  the  Deacon  is  repeating  this  Prayer,  the  Bishop,  still  keeping  his  hand 
on  the  head  of  the  Candidate,  prays  as  follows  : 

0  Lord  God,  who  dost  not  reject  women  who  offer  themselves 
in  accordance  with  the  Divine  will  to  minister  in  Thy  holy  places, 
but  admittest  them  into  the  rank  of  ministers,  give  the  grace  of  Thy 
Holy  Spirit  to  this  Thy  servant,  who  desires  to  offer  herself  to 
Thee,  and  to  fulfil  the  grace  of  thy  Diaconate,  as  Thou  didst  give 
the  grace  of  Thy  Diaconate  unto  Phoebe,  whom  Thou  calledst 
to  the  work  of  the  ministry.  Grant  to  her,  0  God,  to  abide 
blamelessly   in    Thy    Holy    Temples,    to    be    mindful  of   her  own 


11 

conversation,  and  especially  of  continence,  and  make  thy  servant  per- 
fect, that  she,  standing  at  the  judgment  seat  of  Christ,  may  receive 
the  reward  of  her  good  conversation.  Through  the  mercy  and  loving 
kindness  of  Thine  Only-Begotten  Son,  with  whom  Thou  art  to  be 
blessed,  with  the  all-holy,  good  and  quickening  Spirit,  both  now  and 
ever,  unto  ages  of  ages. 
Choir.  Amen. 

And  after  the  Amen,  he  puts  the  Biaconal  stole  on  her  neck,  under  the  wimj)lcy 
bringing  the  two  ends  forward,  and  then  the  Deacon  who  stands  on  the  Ambo7i 
says : 

Having  in  remembrance  all  the  Saints,  etc 

After  she  has  partaken  of  the  Holy  Body  and  the  Holy  Blood,  the  Archbishop 
gives  her  the  Holy  Chalice,  which  she  receives  and  places  on  the  Holy  Table. 


FORM  FOR  THE  ORDINATION  OF  A  PRIEST. 

At  the  close  of  the  Cherubic  Hymn,  he  ivho  is  about  to  be  ordained  Priest 
stands  in  the  Solium,  and  tivo  Deacons  passing  out  take  him  on  each  side  and  lead 
him  as  far  as  the  Holy  Doors.  There  the  Deacons  leave  him,  and  two  Priests  {the 
first  and  the  second')  receive  him,  and  walk  thrice  rou7id  the  Holy  Table  saying : 
"  Holy  Martyrs  valiantly  contending." 

Note,  that  when  they  sing :  Holy  Martyrs,  the  Bishop  sits  on  a  throne  before 
the  Holy  Table,  and  there,  as  they  circle  round  about,  when  they  come  in  front 
they  make  an  obeisance,  and  the  Candidate  kisses  the  Bishop's  knee  above  the  Pall. 
Then  the  Bishop  rises,  and  the  Candidate  advances  to  him,  and  is  signed  by  him 
thrice  on  the  head.  And  after  this,  resting  his  forehead  on  the  Holy  Table,  he 
kneels  on  both  knees,  and  when  the  Deacon  exclaitns:  Let  us  attend,,  the  Bishop 
immediately  exclaims,  holding  his  right  hand  on  the  Candidate's  head : 

The  Divine  Grace,  which  always  healeth  that  which  is  sick,  and 
filleth  up  that  which  lacketh,  advances  (N.)  the  most  pious  Deacon 
to  be  Priest.  Let  us  therefore  pray  for  him,  that  the  grace  of  the  All- 
Holy  Spirit  may  come  upon  him. 

7%en  those  within  the  Bema  and  the  singers  say  thrice :  Lord  have  merev. 
The  Bishop,  having  again  signed  him  thrice,  and  keeping  the  hand  on  his  head, 
says  the  following  prayer  in  a  low  voice,  after  the  Deacon  has  said  : 

Let  us  make  our  supplications  to  the  Lord. 

O  God,  Who  art  without  beginning  and  without  end,  who  art  before 
all  creation,  who  dost  honor  with  the  title  of  Priest  those  accounted  worthy 
to  discharge  the  holy  ministry  of  the  word  of  Thy  truth  in  this  degree, 


12 

vouclisafe,  O  Loed  of  all,  that  the  man  whom  Thou  hast  been  pleased  to 
advance  by  me,  may  receive  this  great  grace  of  Thy  Holy  Spirit,  in 
blameless  conversation  and  unswerving  faith,  and  make  Thy  servant  per- 
fect, in  all  things  well-pleasing  unto  Thee,  that  he  may  prove  himself 
worthy  of  this  great  Priestly  honor  given  unto  him  by  Thy  foreknowing 
power.  For  Thine  is  the  might,  and  thine  is  the  kingdom,  and  the  power 
and  the  glory.  Father,  Sox,  and  Holy  GnosT,  both  now  and  ever,  unto 
ages  of  ages. 

And  after  this  Prayer,  the  principal  Priest  says  in  a  low  tone,  loud  enough  for 
Iiis  colleagxies  to  hear  and  respond,  the  Great  Ectene,  with  the  additional 
Suffrages. 

For  the  servant  of  God  (N.)  now  advanced  to  be  Priest,  and  for 
his  salvation. 

That  our  loving  God  may  grant  him  a  spotless  and  blameless 
Priesthood. 

The  Bishop  holding  his  hand  still  on  the  head  of  the  Candidate,  prays  again  as 
follows,  in  a  low  voice  : 

O  God,  mighty  in  power,  and  unsearchable  in  wisdom,  wonderful  in 
counsel  above  the  sons  of  men,  fill,  O  Lord,  with  the  gift  of  Thy  Holy 
Spirit,  this  man  whom  Thou  hast  been  pleased  should  enter  the  degree  of 
Priest,  that  he  may  be  worthy  to  stand  blamelessly  before  Thme  Altar, 
to  preach  the  Gospel  of  Thy  Kingdom,  to  discharge  the  sacred  ministry 
of  the  word  of  Thy  Truth,  to  offer  unto  Thee  gifts  and  spiritual  sacri- 
fices, to  renew  Thy  people  through  the  laver  of  regeneration,  that  at  the 
second  coming  of  the  great  God  and  our  Saviour  Jesus  Christ  Thine 
Only-Begotten  Sox,  he  may  there  receive  the  reward  of  his  good  admin- 
istration of  his  proper  order,  in  the  multitude  of  Thy  goodness.  For 
Thine  awful  and  glorious  Name,  that  of  the  Father,  the  Sox,  and  the 
Holy  Ghost,  is  blessed  and  magnified,  both  now  and  ever,  unto  ages  of 
ages.     Amen. 

And  after  the  Amen,  the  Bishop  raises  him  up,  and  brings  the  bach  part  of  his 
stole  to  the  front  of  the  right  side,  saying :  Worthy.  Then  putting  the  Chasu- 
ble on  him,  he  again  exclaims :  Worthy  :  and  those  in  the  Bema  and  the  sing- 
ers also  chant  it.* 

Then  the.newly-ordained  kisses  the  Bishop  and  the  Priests,  and,  departing,  takes 
his  stand  with  the  Priests,  reading  the  Contakion.    And  the  Deacon  stands  in  the 

*  Worthy. — This  custom,  which  obtains  in  all  Ordinations  of  the  Eastern  Church, 
is  of  the  most  venerable  antiquity.  It  derives  its  origin  from  the  ancient  custom 
of  the  people  publicly  testifying  to  the  worthiness  or  unworthiness  of  those  pre- 
senting themselves  for  admission  to  the  several  grades  of  the  Holy  Ministry;  their 
approbation  being  signified  by  the  exclamation '"Alios',    He  is  worthy,  and  their 

approbation  by  the  '  'hvd^ios\  H^  w  unworthy. — Editor. 


13 

accustomed  place,  saying :  Let  us  complete  our  supplications  to  the  Lord,  etc. 
When  the  Holy  Mysteries  are  hallowed,  and  he  is  about  to  say :  That  they  may 
be  to  those  who  partake,  the  newly-ordained  advances,  and  the  Bishop  gives  him 
the  Holy  Bread,  saying  thus : 

Take  this  deposit,  and  keep  it  until  the  coming  of  our  Lord  Je- 
sus Christ,  when  thou  shalt  be  asked  for  it  by  Him. 

And  he  taking  it,  kisses  the  hand  of  the  Bishop,  and  retires  to  his  former 
place,  putting  his  Jiand  on  the  Holy  Table,  and  saying  to  himself :  Lord  have 
mercy,  and:  Have  mercy  upon  me,  0  God. 

When  Holy  things  for  Holy  persons  is  about  to  be  said,  then  the  neirly- or- 
dained returns  the  Holy  Bread,  and  receives  from  the  Bishop  first  of,  all,  and  also 
savs  the  Prayer  behind  the  Ambon.* 


OFFICE  FOR  THE  CONSECRATION  OF  BISHOPS.f 


When  it  is  necessary  to  elect  a  Bishop  or  Archbishop  to  any  vacant  See,  it  is 
first  to  be  determined  by  votes  in  the  Holy  Legislative  Synod.  JEvery  member  with 
his  oion  hand  is  to  write  on  a  ballot  the  name  of  the  person  tchom  he  thinks  most 
worthy  of  the  Office.  Which  being  done  at  several  meetings  held  for  that  purpose, 
two  Candidates,  at  length,  are  nominated,  whom  the  Synod  proposes  to  the  Sovereign, 
who  is  to  determine  which  of  the  iico  shall  be  instated.  The  Synod  having  learnt 
the  will  of  the  Sovereign  herein,  the  appointing  of  the  Bishop-elect  is  performed  in 
the  following  manner : 

All  the  Archbishops  and  Bishops  in  the  Capital  are  summoned  to  the  Holy 
Synod;  and  being  there  assembled,  the  first  Archbishop  having  put  on  the  epi- 
trachelion,  begins  : 

Blessed  be  our  God  always,  both  now  and  ever,  unto  ages  of  ages. 

Bishops.  Amen. 

Assisting  Bishops.  0  Heavenly  King,  the  Paraclete,  the  Spirit 
of  Truth,  who  art  everywhere  andfillest  all  things,  Treasury  of  bless- 
ings and  Giver  of  life ;  descend  and  remain  upon  us,  0  Blessed  one, 
cleanse  us  from  all  impurity  and  save  our  souls. 

Holy  God,  Holy  and  Mighty,  Holy  and  Immortal,  have  mercy 
upon  us. 

Our  Father  who  art  in  Heaven,  etc. 

Archbishop.  For  thine  is  the  Might,  and  the  Kingdom,  and 
Power,  and  the  Glory,  Father,  Son,  and  Holy  Ghost,  both  now  and 
ever,  unto  ages  of  ages. 

*  The  concluding  Prayer  of  the  Liturgy. — Editor. 
+  From  King's  translation,  for  the  must  Y>ox{.~-Editor. 
2 


14 


JBisliops.  Amen. 


Then  follows  the  Troparion,  Glory,  Both  now,  Contakion,  Great  Ectene, 
ilie  formal  Declaration  of  Election  to  the  new  Bhliop  by  the  chief  Archbishop :  all 
which  takes  place  in  the  morning  before  the  Liturgy. 

[After  some  directions  concerning  the  time  and  manner  of  ringing  the  bells 
to  announce  the  ensuing  service,  the  Rubric  proceeds.] 

In  the  evening  preceding  the  day  of  consecration^  things  are  to  be  prepared  in 
the  church,  in  the  folloioing  manner :  Opposite  the  ambon  towards  the  door  of  the 
entrance  into  the  Church.,  a  platform  is  raised  for  this  purpose,  and  covered  with 
carpets,  on  which  the  chairs  of  the  Bishops  who  are  to  be  present  at  the  ceremony, 
are  set.  In  the  middle  of  the  Church  near  the  ambon  the  figure  of  an  eagle  with 
one  head*"  [in  tapestry'],  is  laid  upon  the  floor,  having  its  wings  expanded,  and  stand- 
ing, as  it  were,  upright  upon  its  feet. 

It  is  further  to  be  observed,  as  to  the  number  of  steps,  the  platform  for  the  con- 
secration  of  Bishops  7nust  be  raised  according  to  the  different  orders  ;  viz.,  for  a 
Metropolitan  it  must  be  elevated  eight  steps,  for  an  Archbishop  six,  and  for  a 
Bishop  four. 

The  Bishops  and  Clergy  being  all  assembled  in  the  Cathedral  Church,  and 
robed  iti  their  sacred  vestments,  the  Bishops  ascend  the  platform  according  to  their 
rank  ;    the  Arcldmcmdrites,  Ileguraens,  Proto-popes  and  others  stand  round. 

Then  the  Bishops  order  one  Proto-pope  and  one  Proto-deacon  to  bring  in  the 
person  to  be  consecrated ;  they  bow  their  heads  and  kiss  the  hands  of  the  Bishops, 
and  go  and  conduct  him  from  the  altar,  dressed  in  all  his  sacred  vestments,  and 
then  lead  him  behind  the  eagle.  Here  he  makes  three  reverences  to  the  Bishops. 
The  Proto-deacon  first  announces  his  approach  aloud  in  the  the  following  toords  : 
The  beloved  of  God  (N.)  Archimandrite  or  Hieromonachus,  | 
elected  and  confirmed,  is  conducted  hither  to  be  consecrated  {^Bisliop^ 
Archbishop,  or  3IetropoUtan)  of  the  Cities  of  (N.  N.)  which  God 
preserve  !J 

The  Bishop-elect  holds  the  Holy  Scriptures  of  the  Orthodox  Faith  in  his  hands. 
The  first  Archbishop  saith  : 


*  In  contradistinction  to  the  Imperial  Eagle  which  has  two  heads. 

"  The  Bishop-elect  is  led  upon  a  carpet  upon  Avhich  a  large  eagle  is  represented 
sio-nifyin^  the  spiritual  soaring  of  his  soul  toward  heaven ;  this  figure  also  recalls 
to  mind  the  Eoman  eagle,  in  whose  presence  the  Pagans  tried  to  force  Christians 
to  utter  impious  oaths.  But  these  soldiers  of  the  faith  sealed  their  refusal  with 
their  blood.  Thence  the  origin  of  these  small  carpets  with  figures  of  eagles  which 
the  Bishop-elect  treads  under  foot  during  the  divine  liturgy,  so  as  to  recall  -to  his 
mind  the  oath  taken  whilst  treading  under  foot  the  Roman,  eagle."  Mouraviefk, 
Lettres  siir  V   Office  Divin  de  VEglise  d' Orient,  page  12\.— Editor, 

f  Ilieronwnachus.    Jtlonk  in  Holy  Orders. 

t  In  the  Russian  Church  two  cities  arc  ah^^ays  embraced  in  an  Episcopal  See,  and 
are  usually  both  riamed  in  its  formal  designation. — Editor. 


15 

Wherefore  comest  thou  hither  ?  and  what  dost  thou  require  of 
my  humility  ?  * 

The  BhJiop-clecfjhen  answers  : 

The  imposition  of  hands  for  the  grace  of  the  most  holy  Episcopal 
order. 

77ie  first  Archhishop  then  asTccth  him  : 
What  is  your  belief  ? 

The  Bishop-elect  repeats  the  Symbol  ob'  Faith  in  an  audible  voice  : 
I  believe  in  one  God,  etc. 

The  Archbishop  at  the  end,  crossing  his^  hands,  gives  him  the  Benediction, 
saying : 

The  grace  of  GrOD  the  Father,  and  of  our  Lord  Jesus  Christ, 
and  of  the  Holy  Ghost  be  with  you. 

After  which  the  Bishop-elect  advances  to  the  middle  of  the  eagle,  the  Proto- 
deacon  saith  as  before  : 

The  beloved  of  God  (N.),  as  before. 

Then  the  Archbishop  speaks  to  the  Bishop-elect,  standing  on  the  middle  of  the 
eagle,  saying  : 

Explain  to  us  more  fully,  what  is  your  Confession,  and  what  is 
your  belief  concerning  the  Incarnation  of  the  Sox\  and  WoRDj'of 
God,  which  exists  in  one  hypostasis. 

The  Bishop-elect  the7i  recites  from  a  loritten  paper,  which  he  holds  in  his  hands^ 
distinctly  and  in  an  audible  voice  that  which  follows  : 

I  believe  in  One  God  the  Father  Almighty,  etc. 

[The  Confession,  being  little  more  than  an  amplification'of  the  Niccne  Creed', 
followed  Avith  Anathemas  against  Arius,  Macedonius,  Nestorius,  and  "  all  Here- 
tics in  every  place,"  is  here  omitted.] 

7'hen  the  Archbishop,  crossing  his  hands,  gives  him  the  Benediction,  saying ; 

The  grace  of  the  Holy  Spirit  be  with  thee  to  enlighten  and  con- 
firm thee,  and  to  give  thee  understanding  all  the  days  of  thy  life. 

The7i  the  Elect  advances  to  the  head  of  the  eagle,  and  the  Proto-deacon  an- 
nounces the  third  time : 

The  most  beloved  of  God  (N.),  as  before. 

Then  as  he  stands  on  the  head  of  the  eagle,  the  Archbishop  saith: 


*  This  is  the  usual  form  in  which  Bisliops  in  Enssia,  as  indeed  throughout  the 
Orient,  speak  of  themselves;  as,  for  instance,  "the  humble  Philaret,"  *•  the  un- 
worthy Metropolitan  of  Moscow;"  bnt  when  addressed  by  others,  it  is  very  differ- 
ent, the  title  of  a  Bishop  being  "  Eminent  Lord,"  {PreosviascheneiscUe  Vladiko} 
and  that  of  Metropolitan  and  Archbishop  being  "Most  High  and  Eminent  Lord  "' 
(  ViesoTcopreosviasclieneischie   VladiTco) — Editor. 


16 

Explain  to  us  how  you  hold  the  Canons  of  the  holy  Apostles  and 
holy  Fathers. 

The  Elect  annwers : 

Besides  my  confession  of  the  Holy  Faith,  I  do  promise  that  I  will 
observe  the  Canons  of  the  holy  Apostles  and  of  the  seven^CEcumenical 
and  pious  Provincial  Councils  which  were  instituted  for  preserving  the 
right  Traditions.     And  whatsoever  Canons  and  holy  Decrees  have 
at  divers  times  and  years,  been  established  by  those  who  truly  defend 
the  holy  Eastern   Orthodox   Church,  all   these  I  do  bind  myself  by 
this  my  promise  to  observe  and  maintain,  firmly  and  constantly  till 
my  latest  breath ;   whatsoever  they  have  received  I  do  receive ;   and 
whatsoever  they  have  rejected  I   do   also  reject.      Moreover  I   do 
promise  to  preserve  and  strenuously  maintain  the  peace  of  the  Church, 
and  to  instruct  faithfully  the  people  committed  to  my  care;  and  by 
BO  means  to  hold  anything  contrary  to  the  Orthodox  Eastern  Re- 
iigkn ;  and  to   yield  true  obedience  all  the  days  of  my  life   to  the 
Holy  Legislative  Synod  of  all  the  Russias,  as  instituted  by  the  pious 
Emperor  Peter  the  Great  of  immortal  memory,  and  confirmed  by 
-command  of  her  Imperial  Majesty,  Catherine  II.,  and  in  all  things 
I  will  confer  and  agree  with  the  most  illustrious  Metropolitans,  Arch- 
bishops and  Bishops  my  brethren,  and  defend  the  order  according  to 
the  Divine  laws,  as  well  as  the   Canons  of  the  holy  Apostles  and  Fa- 
thers ]  and  that  I  will  from  my  own  mind  esteem  them  with  spiritual 
love  and  honor  them  as  brethren.     I  promise  also  in  the  fear  of  God 
and  with  a  sincere  heart,  that  I  will  faithfully  administer  to  the  flock 
entrusted  to  me,  and  preserve  them  from   all  evil  suspicion,  from  the 
errors  of  the  Latin  Church,  and  from  all  other  heresies,  and  that  I 
will  teach  them  with  all  care   and  diligence.     Furthermore  I  do  tes- 
tify by  this  my  writing  that  I  have  not  received  this  province  in  con- 
sideration  of  gold  or  silver  promised  or  given  by  me ;  forasmuch  as 
I  have  neither  given  nor  promised   anything  to  any  person  whatever 
in  order  to  obtain  this  dignity  •,    but  have  received  it  by  the  free  will 
of  our  most   serene  and  most  gracious  [the  Sovereign  by  name]  and 
by  the  election  of  the  Holy  Legislative  Synod.     And  I  do  aver  that 
they  who  acquire  this  dignity  by  their  riches  are  worthy  of  depriva- 
tion like  Simon  Magus,  who  presumed  to  obtain  this  grace  for  worldly 
possessions.     Moreover,  also,  I  do  pledge  my  faith  that  I  will   do 
nothing  contrary  to  the  divine  and  holy  Canons  which  ought  not  to 
be  done  by  me,  although  men  in  great  authority,  or  the  multitude  of 


17 

the  people,  should  urge  me  to  it,  and  even  threaten  me  "with  death  to 
force  my  compliance.*  Neither  will  I  perform  the  Liturgy  or  any 
other  holy  Rite  in  the  Diocese  of  any  Metropolitan,  Archbishop  or 
Bishop,  without  the  leave  and  permission  of  the  Prelate  of  that  Dio- 
cese, except  in  the  Diocese  assigned  me  by  the  Holy  Xegislative 
Synod  of  all  the  Russias.  Neither  will  I  ordain  any  Presbyter  or 
Deacon  or  any  other  Clerk  belonging  to  another's  Diocese,  or  receive 
them  when  ordained  into  my  own  Diocese,  without  the  usual  letters  of 
permission  granted  by  their  Bishops.  I  do  also  engage  myself  that 
whenever  the  Holy  Legislative  Synod  of  all  the  Bussias  shall  summon 
me  to  any  Council,  together  with  my  brethen  and  other  Prelates,  that 
I  will  attend  such  Council  without  making  any  excuse  or  pretence  of 
absence.  And  although  men  in  great  authority,  or  the  multitude  of 
the  people,  should  endeavor  to  hinder  me  from  such  design,  yet  will  I 
not  disannul  the  order  of  the  Holy  Legislative  Synod  of  all  the 
Bussias.  I  do  also  promise  that  I  will  introduce  no  strange  customs 
into  the  Traditions  of  the  Church,  and  the  known  Ceremonies  thereof, 
especially  any  innovations  invented  by  the  Latins ;  I  will  invariably 
observe  all  the  Traditions  and  Ceremonies  prescribed  by  the  Oriental 
Orthodox  Church,  and  concur  heartily  and  unanimously  with  the 
most  Holy  Legislative  Synod  of  all  the  Bussias,  and  with  the  four 
most  holy  Patriarchs,  the  preservers  and  administrators  of  the  Eas- 
tern Beligion.  ~  *  *  *  *  *  -r.  -^  ^  * 
In  like  manner  I  do  engage  that  I  will  not,  through  passion,  or  on 
account  of  any  quarrel  either  with  myself  or  any  of  my  dependents, 
anathemize  any  person  or  any  family  whatsoever,  nor  refuse  them  the 
Bites  of  the  Church  ;  nor  such  person  as  is  openly  a  transgressor  and 
offender  of  the  Divine  Laws,  and  avowedly  professes  Heresies  contrary 
to  the  doctrine  of  the  Church,  even  such  an  one  will  I  not  anathe- 
mize or  exclude,  till  after  three  admonitions,  according  to  the  com- 
mand of  CiiiiiST ;  to  which  if  he  continues  obstinate,  and  refuses  to 
bring  forth  fruit,  I  will  only  anathemize  and  exclude  the  offender 
alone,  and  not  his  whole  family.     I  will  al^o  act  and  behave  myself 


"■  This  sufficiently  refutes  the  oahininy  80  often  repeated  of  late,  that  the  Kns- 
sian  Bishops  are  the  creatures,  and  tools  of  the  Czar,  and  even  in  Spiritual  things 
must  always  *submit  to  his  dictation.  And  it  would  be  very  agreeable  to  note 
here,  were  it  quite  proper  to  do  so,  instances  of  resistance  on  the  part  of  the 
present  Metropolitan  of  Moscow,  to  the  attempted  ecclesiastical  intermeddling  of 
the  late  Emperor  Nicholas  (as  the  Avriter  has  been  informed)  which,  for  manly 
courage  and  noble  heroism,  would  exhibit  Pliilaret  as  well-nigh  the  peer  of  the 
great  Ambrose  of  Milan. — Editor. 


18 

prudently,  regularly  and  gently  towards  the  adversaries  of  the  Holy 
Church  :    accordmg  to  the  advice  of  Paul,  that  "  the  servant  of  the 
Lord   must   not   strive,  but   be  gentle  unto  all  men,  apt  to  teach, 
patient,  in  meekness  instructing    those    that  oppose  themselves,  if 
God  will  give  them  repentance  to  the  acknowledging  of  the  truth."  The 
monks  who  are  under  me  I  will  govern  according  to  the  Laws  and 
Canons  prescribed  in  their  Office ;  nor  will  I  suffer  them  to  go  from 
one  Monastery  to  another,  or  to  enter  into   the  houses  of  secular  men 
without  my  knowledge  and  a  written  permission ;  unless  in  cases  of 
urgent  necessity,  on  petition,  and  for  a  good  and  worthy  purpose.     I 
will  not  build  nor  give  permission  to  build  superfluous  Churches  for  the 
sake  of  gain  ;  lest  they  afterwards  fall  into  decay  for  want  of  proper 
funds  to  maintain  them.     Nor  will  I  increase  the  number  of  Presby- 
ters and  Deacons  and  other  Clerks  beyond  what  is  necessary,  for  the 
sake  of  filthy  lucre,  or  on  account  of  the  inheritance  of  those  who  are 
initiated,  but  only  to  feed  the  flock  for  the  good  of  the  Church.  I  prom- 
ise also  that  I  will  every  year  if  possible,  at  least  once  in  the  space  of 
two  or  three  years,  visit  and  inspect  the  flock  committed  to  my  care 
after  the  manner  of  the  Apostles.     I  will  not  visit  them  for  gain  or 
vain-glory,  but  Apostolically  and  according  to  the  will  of  the  Lord  ; 
that  I  may  learn  their  state  with  regard  to  Faith  and  good  Works, 
especially  the  Priests ;  and  them  I  will  inspect  diligently,  teach  and 
refrain,  lest  schisms,  superstition  and  strange  rites  increase  :   and  lest 
tombs  unknown,  and  not  warranted  by  the  Church  should  be  esteemed 
the  interments  of  saints,  and  be  reverenced  with  religious  worship. 
Impostors   pretending  to  be  demoniacs,  going  about  with  their  feet 
naked  and  in  their  shirts,  I  will  not  only  admonish,  but  deliver  over  to 
the  Civil  Magistrate.    I  will  diligently  endeavor  to  prohibit  all  frauds 
under  pretence  of  piety,  whether  committed  by  Ecclesiastics  or  Lay- 
men.    I  will  take  care  that  the  homage  due  to  God  be  not  transferred 
to  holy  icons,  nor  false  miracles  be  ascribed  to  them,   whereby  the 
true  worship  is  perverted  and  a  handle  given  to  adversaries  to    re- 
proach the  Orthodox  :  on  the  contrary,  I  will  take  care  that  icons  be 
respected  only  in  the  sense  of  the  Holy  Orthodox  Church,  as  set  forth 
in  the  Second  General  Council  of  Nice.^"     I  will  not  intermeddle  in 


*  Wliich  is,  as  the  Orientals  stoutly  maintain,  that  it  is  lawful  and  proper  to 
have  in  churches  pictures  of  oiwr  blessed  Lord,  and  of  his  saints,  and  to  treat  them 
with  such  reverence  as  is  shown,  for  example,  to  the  book  of  the  Holy  Gospels,  the 
holy  vessels  of  the  Sanctuary,  and  even  the  Church  edifice  itself,  against  the  Icono- 
clasts who  maintained  that  it  was  idolatrous  to  have  pictures  at  all,  and  who  rudely 
profaned  and  destroyed  them,  as  a  religious  duty. — Editor. 


19 

secular  concerns  on  any  account  whatsoever,  unless  in  an  open,  fla- 
grant act  of  injustice  ;  in  which  case  I  will  first  admonish  the  offender 
and  afterwards  write  to  his  Imperial  Majesty,  to  defend  the  weak,  ac- 
cording to  the  Apostle.  To  comprehend  all  in  a  few  words,  I  <"!'> 
hereby  bind  myself,  and  hold  myself  bound  by  this  promise,  thai  [ 
will  faithfully  observe  and  do  all  things  commanded  by  the  laws  of 
the  most  Holy  Legislative  Synod  of  all  the  Russias,  and  which  are 
written  in  the  diploma  of  the  Synod,  which  v/ill  be  given  me  con- 
cerning the  Ministry  committed  unto  me.  I  will  also  obey  all  other 
rules  and  statutes  which  shall  hereafter  be  made  by  the  authority  of 
the  most  Holy  Synod,  agreeable  to  the  will  of  his  Imperial  Majesty  : 
and  I  will  willingly  exert  my  utmost  diligence  to  execute  whatever 
I  am  commanded  with  all  obedience,  always  regarding  truth  and  jus- 
tice alone.  But  all  this  I  will  do  according  to  my  conscience,  with- 
out respect  of  persons,  without  envy,  enmity,  obstinacy,  or  avarice: 
and  in  short  without  any  private  interest,  but  in  the  fear  of  God,  al- 
ways remembering  his  dreadful  judgment,  with  the  love  of  God  and 
my  neighbor ;  having  as  the  ultimate  end  of  all  my  thoughts,  words 
and  actions,  the  glory  of  God,  and  the  salvation  of  mankind,  and  the 
edification  of  the  Church  ;  not  seeking  mine  own  things  but  the  things 
of  the  Lord  Jesus.  I  do  also  swear  by  the  living  God  that  I  will 
always  keep  in  mind  his  dreadful  word,  "  cursed  is  he  that  adminis- 
tereth  in  holy  things  negligently  !"  Therefore  will  I  act  in  every  part 
of  my  vocation  as  in  the  work  of  God,  to  the  utmost  of  my  abilities, 
not  with  sloth  or  pretended  ignorance  :  but,  in  whatsoever  I  am  doubt- 
ful, I  will  earnestly  labor  to  inform  myself  therein  from  the  sacred 
Scripture,  and  the  Canons  of  the  doctors  assembled  in  Council.  If 
I  prevaricate  in  any  of  these  promises,  or  become  disobedient  and 
refractory  to  the  holy  Canons  and  the  Rites  of  the  Orthodox  Eastern 
Church,  and  the  Holy  Legislative  Synod  of  all  the  Russias,  or  beta- 
king myself  to  a  solitary  life,  desert  the  duties  of  the  Diocese  com- 
mitted to  me,  or  by  any  other  means  in  any  matter  be  disobedient  to 
the  Holy  Legislative  Synod  of  all  the  Russias  ;  I  do  consent  that  I 
should  be  instantly  deprived  of  all  my  dignity  and  power,  without 
any  excuse  :  as  I  am  fully  conscious  from  henceforth  I  shall  no  longer 
be  partaker  of  the  grace  and  Divine  gifts  conferred  upon  me  by  imposi- 
tion of  hands  at  my  consecration.  I  also  swear  by  the  all-seeing 
God,  that  I  do  not  understand  these  promises  in  my  mind  in  any 
other  sense  than  that  in  which  I  pronounce  them  with  my  mouth,  and 
in  the  sense  these  words  are   written   and    import   to  all  who   read 


20 

and  hear  them.  And  I  do  solemnly  swear  that  all  things  to  which  I 
have  now  bound  myself  by  words,  I  will  in  deed  perform  to  my  latest 
breath.  So  may  God  the  searcher  of  hearts  be  my  witness,  if  I  speak 
sincerely,  and  if  I  speak  falsely  and  against  my  conscience  may  he 
be  the  avenger  !  But  in  the  true  and  faithful  discharge  of  my  voca- 
tion, may  Jesus  Christ  our  Saviour  be  my  help :  to  whom,  with  the 
Father  and  the  Holy  Spirit,  be  glory  and  power,  honor  and  adora- 
tion, both  now  and  ever,  unto  ages  of  ages.     Amen. 

[This  confession  ajid  obligation  is  written  hy  the  person  consecrated  ajid signed 
with  his  own  hand.'] 

This  beifig  done  the  Archbishop  gives  him  the  Benediction,  saying  : 
The  grace  of  the  Holy  Spirit  through  my   humility  exalts  the 
Archimandrite  or  Hieromachus   (N.),  beloved  of  GtOD,  to  be  Bishop 
of  the  Cities  of  (N.  N.)  which  God  preserve. 

The  Bishop-elect  then  bowing  his  head  three  times,  makes  his  reverences  to  the 
Bishops,  and  is  led  to  them  by  the  Proto-deacon,  and  kisses  their  hands ;  and 
in  the  satne  manner  bowing,  he  descends  from  the  platform,  ;  the  first  Archbishop, 
crossing  his  hands,  saith  : 

May  the  grace  of  the  Holy  Spirit  be  with  you. 

Then  he  is  led  to  the  eagle,  and  the  choir  sings  iroAAa  er-rj  [iiiany  years]  to  the 
Sovereign,  to  the  Synod,  and  to  the  Elect.  Then  the  Archbishops  and  Bisho^js 
congratulate  his  Imperial  Majesty. 

After  TinsAGiON  is  sung,  the  Bishop-elect  is  conducted  by  the  Proto-pope  and 
Proto-deacon  to  the  holy-doors  ;  where  he  is  received  by  the  Prelate  into  the  holy 
Altar,  and  kneels  down  with  the  rest  of  the  Bishops,  loho  hold  the  Holy  Gospel 
upon  his  head,  the  letters  inverted.     Then  the  first  Archbishop  says  aloud : 

The  Divine  grace  which  always  healeth  our  infirmities  and  sup- 
plieth  our  defects,  by  my  hand,  advanceth  the  Archimandrite  (or 
Hieromachus)  (N.),  beloved  of  God,  to  be  Bishop  of  the  Cities  of 
(N.  N.)  which  God  preserve  !  Let  us  pray,  therefore,  for  him,  that 
the  grace  of  the  most  Holy  Spirit  may  come  upon  him. 

And  the  Priests  say  : 
Lord  have  mercy  upon  us,  T/iricc. 

While  the  other  Bishops  hold  the  Gospel,  the  first  Archbishop  signs  the  conse- 
crated Bishop  thrice  with  the  sign  of  the  cross,  giving  the  Benediction  and  pro- 
nouncing these  words  : 

In  the  name  of  the  Father,  and  of  the  Sox,  and  of  the  Holy 
GiioBT,  both  now  and  ever,  unto  ages  of  ages.     Amen. 

After  lohich  they  all  put  their  right  hand  on  his  head,  the  Archbishop  saying 
this  prayer : 

0  Lord  and  Master,  our  God,  who  by  Thine  illustrious  Apostle 


21 

Paul  hast  enjoined  on  us  the  order  of  degrees  and  ranks  for  the  ser- 
vice and  ministry  of  Thy  sacred  and  spotless  Mysteries  at  Thy  Holy 
Altar,  first  Apostles,  secondly  Prophets,  thirdly  Teachers ;  do  Thou 
0  Lord  of  all,  strengthpn  this  man  elected  and  deemed  worthy  of 
taking  on  him  the  yoke  of  the  Gospel  and  the  Episcopal  dignity, 
through  the  hands  of  me  a  sinner,  and  the  ministers  and  fellow  Bish- 
ops here  present ;  strengthen  him  with  the  visitation,  and  might  and 
grace  of  Thy  Holy  Spirit,  as  Thou  didst  strengthen  thy  Holy 
Apostles  and  Prophets,  as  Thou  didst  anoint  the  Kings,-  as 
Thou  didst  sanctify  the  High  Priest,  and  make  his  Episcopate  blame- 
less ;  and  adorning  him  with  all  holiness,  make  him  saintly,  that  he 
may  be  worthy  to  pray  for  the  salvation  of  the  people,  and  that  Thou 
mayest  hear  him.  For  Thy  name  is  hallowed,  and  Thy  kingdom 
glorified.  Father,  Son,  and  Holy  Ghost,  etc. 

And  after  the  Amen,  one  of  the  consecrating  Bishops  says  in  a  low  voice,  loud 
enough  for  the  attendant  Bishops  to  hear,  the  Ectene,  with  the  additional  Suf- 
frages : 

For  the  servant  of  God  (N.)  now  advanced  to  be  Bishop,  and  for 
his  salvation. 

That  our  loving  God  may  grant  him  a  spotless  and  blameless 
Episcopate. 

V/hen  this  has  been  said,  the  Bishop,  still  keeping  his  hand  imposed  on  the 
head  of  the  Candidate,  prays  as  folloivs,  in  a  low  voice  : 

O  LoiiD  our  God,  who,  because  the  nature  of  man  cannot  endure  the 
presence  of  the  substance  of  the  Godhead,  hasfc  in  Thy  governance  ap 
pointed  for  us  Teachers  of  like  passions  with  ourselves,  to  occupy  Thy  seat, 
and  to  offer  unto  Thee  sacrifice  and  oblation  for  all  Thy  people,  do  Thou,  O 
Cueist,  grant  that  this  man,  now  made  a  steward  of  Episcopal  grace,  may 
be  an  imitator  of  Thee  the  true  Shepherd,  giving  his  Life  for  Thy  sheep, 
being  a  guide  of  the  blind,  a  light  to  those  in  darkness,  a  teacher  of  the 
ignorant,  an  instructor  of  babes,  a  liglit  in  the  world,  that  having  trained 
the  souls  committed  unto  him  in  his  present  life,  he  may  stand  unashamed 
at  Thy  judgment-seat,  and  receive  the  great  reward  which  Thou  hast  pre- 
pared for  those  who  contend  for  tlie  preaching  ot  Thy  Gospel.  For  Thou 
O  God,  hast  mercy  and  dost  save  us,  and  to  Thee  we  ascribe  glory, 
Father,  Son,  and  Holy  Ghost,  both  now  and  ever,  unto  ages  of  ages. 

And  after  the  Amen,  he  takes  up  the  Gospel,  and  places  it  on  the  Holy  Table, 
and  then  puts  the  Tall  on  tlie  Candidate,  saying:  Worthy,  ivhich  the  Clergy  do 
likewise. 

Then  the  Consecrator  kisses  the  Consecrated,  and  so  do  the  other  Bishops.  And 
at  the  close  of  the  accustomed  exclamation  they  ascend  to  the  apse,  and  the  newly- 


22 

consecrated  Bukop  tahing  his  seat  first,  offers  the  prayer  for  peace  at  the  Lcc- 
iion  of  the  Apostle,  and  first  of  all  partakes  of  the  precious  Body  and  Blood  of 
Christ.     And  he  too  communicates  the  Consecrator  and  the  rest. 

[After  the  Liturgy  other  ceremonies  follow,  such  as  vesting  the  newly-consecra- 
tedinhis  Episcopal  hal)it,  formally  delivering  to  him  his  mitre,  crosier,  etc.,  etc. 
accompanied  with  appropriate  exhortations  and  prayers;  but  being  of  secondary 
importance  they  are  here  omitted. — Ed.  Buss.  Gr,  Com.'] 


OFFICE    OF  CONFESSION. 

Priest.  Blessed  be  our  God  always,  both  now  and  ever,  unto  ages 
of  ages. 

Choir.    Amen. 

Priest.    In  peace  let  us  make  our  supplications  to  the  Lord. 

Choir.    Lord  have  mercy  and  hear  us. 

Priest.  For  the  peace  that  is  from  above,  and  for  the  salvation 
of  our  souls,  let  us  make  our  supplications  to  the  Lord. 

Choir.    Lord  have  mercy  and  hear  us. 

Priest.  For  the  remission  of  the  sins,  pardon  of  the  faults  of  the 
servants  of  God  [N.]  and  that  every  error  of  his,  voluntary  and  in- 
voluntary, may  be  forgiven  him,  let  us  make  our  supplications  to  the 
Lord, 

Choir.    Lord  have  mercy  and  hear  us. 

That  the  Lord  God  may  grant  him  remission  of  sins  and  time  for 
repentance,  let  us  make  our  suj^plications  to  the  Lord. 

Choir.    Lord  have  mercy,  and  hear  us. 

That  both  he  and  we  may  be  delivered  from  all  tribulation,  pas- 
sion, danger  and  necessity,  let  us  make  our  supplications  to  the  Lord. 

Choir.    Lord  have  mercy  and  hear  us. 

0  Lord  Jesus  Christ,  Son  of  the  Living  God,  Shepherd  and 
Lamb,  that  takest  away  the  sin  of  the  world,  Who  forgavest  the 
debt  to  the  two  debtors,  and  didst  grant  remission  of  her  sins  to  the 
sinful  woman,  do  Thou,  0  Lord,  remit,  forgive,  and  pardon  the  sins, 
the  iniquities,  the  faults,  voluntary  and  involuntary,  whether  done  in 
knowledge  or  ignorance,  through  the  transgression  and  disobedience 
of  these  Thy  servants.  And  if,  as  men  clothed  in  flesh,  and  dwelling 
in  the  world,  they  have  erred  through  the  devil,  either  in  deed  or  in 
word,  or  have  despised  the  word  of  the  Priest,  or  have  fallen  under  the 
ban,  or  under  their  own  curse,  or  have  bound  themselves  by  an  oath,  do 
Thou,  as  a  merciful  Master,  Who  rememberest   not  the  evil,  vouch- 


23 

safe  that  these  Thy  servants  may  be  loosed  by  Thy  word,  pardoning 
them  their  own  curse  and  their  oath,  according  to  Thy  great  mercy. 
Yea,  0  Master  and  merciful  Lord,  hearken  unto  us,  imploring  Thy 
goodness  for  these  Thy  servants,  and  of  Thy  great  pity  overlook  all 
their  offences,  and  free  them  from  eternal  punishment,  for  Thou,  0 
Master  hast  said :  "  Whatsoever  ye  shall  bind  on  earth,  shall  be 
bound  in  heaven."  For  Thou  only  art  sinless,  and  to  Thee  we 
ascribe  glory,  worship,  and  honor,  Father,  Son,  and  Holy  Ghost, 
both  now  and  ever,  unto  ages  of  ages. 
Choir.    Amen. 

And  he  sings  the  Tkisagion,  the  0  come,  let  us  worship,  and  Psalm  li. 
Miserere  mei.     Then  the  following  Troparia  : 

Second  Plagal  Tone. 

Have  mercy  upon  us.  Grlory.  Lord  have  mercy  upon  us.  Both 
now.    The  gate  of  loving-kindness.     Lord  have  mercy.    {Forty  times.) 

The  Penitent  says, 
0  Lord  I  have  sinned,  pardon  me. 

And, 

God  be  merciful  to  me  a  sinner. 

Priest.    Let  us  make  our  supplications  to  the  Lord. 

Choir.    Lord  have  mercy  and  hear  us. 

O  God  our  Saviour,  who  by  Thy  Prophet  Nathan,  didst  grant 
pardon  to  David  on  repentance  of  his  faults,  and  didst  accept  the 
prayer  of  Manasseh  unto  repentance,  receive  now,  with  Thy  wonted 
loving-kindness.  Thy  servant  [N.]  who  repenteth  of  the  deeds  which 
he  has  done,  overlooking  all  his  acts,  Thou  that  pardonest  iniquity 
and  passest  by  transgression.  For  Thou,  0  Lord  hast  said,  I  have 
no  pleasure  in  the  death  of  the  wicked ;  but  that  he  turn  from  his 
way  and  live.  For  as  Thy  majesty  hath  no  like,  so  is  Thy  mercy 
without  bound.  For  if  Thou  art  extreme  to  mark  what  is  done 
amiss,  who  can  abide  it  ?  For  Thou  art  the  God  of  the  penitents, 
and  to  Thee  we  ascribe  glory,  worship,  and  honor.  Father,  Son,  and 
Holy  Ghost,  both  now  and  ever,  unto  ages  of  ages. 

Choir.    Amen. 

Then  the  Peniteiit  kneeling  and  lifting  up  his  hands,  says  : 
0  Father,  Lord  of  heaven  and  earth,  I  confess  unto   Thee    all 
the  hidden  and  manifest  things  of  my  heart  and  understanding,  which 


24 

I  have  done  up  to  this  day.     Wherefore  I  ask  remission  from  Thee, 
the  just  and  merciful  Judge,  and  grace  to  sin  no  more. 

Then  the  Confessor  says  with  a  cheerful  voice, 
Brother,  be  not  ashamed  that   thou  hast  come  to  God  and  to  me, 
for  it  is  not  to  me  that  thou  tellest  it,  but  to  God,  before  whom  thou 
standest. 

And  the  Confessor  questions  him  on  all  his  sins,  and  after  qvxstioning  minutely, 
sai/s  as  follows  :  * 

My  spiritual  child,  who  hast  confessed  to  my  humility,  I,  a 
humble  sinner,  have  not  the  power  to  forgive  sin  on  earth,  for  God 
alone  can  do  it ;  but  through  that  Divine  voice  which  came  to  the 
Apostles  after  the  resurrection  of  our  Lord  Jesus  Christ,  and 
said:  'Whosesoever  sins  ye  remit,' efc.  We  trusting  in  it  say: 
Whatsoever  thou  hast  confessed  to  my  meanest  humility,  and 
whatsoever  thou  hast  omitted  to  say  either  through  ignorance  or  for- 
getfulness,  whatever  it  may  be,  God  pardon  thee  in  this  world  and  in 
that  which  is  to  come. 

And  he  subjoins  this  prayer  : 
O  God,  who  by  Nathan  the  Prophet  pardoned  David  on  the 
confession  of  his  sins,  and  Peter  for  his  denial  when  he  wept  bitterly, 
and  the  harlot  who  shed  tears  at  His  feet,  and  the  Publican  and  the 
Prodigal,  may  the  same  God,  by  me  a  sinner,  pardon  thee  for  all  thy 
sins  in  this  world  and  in  that  which  is  to  come,  and  place  thee  uncon- 
demned  before  His  awful  judgment-seat:  and  having  no  more 
anxiety  on  account  of  the  offences  thou  hast  confessed,  go  in  peace. 

*  So  is  the  Ertbric  in  the  Euchologion.  Tho practice,  however,  as  I  am  informed, 
now  commonly  is,  for  the  Priest  to  recite  over  the  people,  kneeling,  the  Ten  Com- 
mandments, afterwards  questioning  each  one  separately  upon  them.  So  says  Dr. 
Pinkerton  of  the  usage  in  Kussia,  about  A.  D.  1825: 

"  It  was  formerly  the  practice  of  the  Priests  to  make  very  particular  inquiries  of 
the  person  who  came  to  confess,  urging  the  necessity  of  uncovering  the  wounds  in 
order  to  have  them  healed  ;  but  this  custom  is  now  less  enforced  ;  the  Priest  now 
usually  repeats  tlie  Ten  Commandments,  and  asks  the  person  which  of  them  he  has 
broken.  *  *  *  The  people  commonly  confess  in  the  Church,  at  the  altar,  one 
by  one,  to  their  spiritual  father." — FinTcertoi^^s  Ilussia,  p.  216. — Editor. 


25 


THE   GREAT    ECTENE. 

Deacon.  In  peace  let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

Deacon.  For  peace  from  above,  and  for  the  salvation  of  our  souls, 
let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  the  peace  of  the  whole  world,  for  the  prosperity  of  the  Holy 
Churches  of  God,  and  for  the  unity  of  all,  let  us  make  our  suppli- 
cations to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  this  Holy  House,  and  for  those  who  enter  it  with  faith,  piety, 
and  the  fear  of  God,  let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  our  Archbishop  (N),  for  the  honorable  Priesthood,  for  the 
Diaconate  in  Christ,  for  all  the  Clergy  and  Laity,  let  us  make  our 
supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  our  most  religious  and  GoD-protected  Sovereigns,  for  their 
whole  Palace,  and  Army,  let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

That  He  would  fight  on  their  side,  and  put  under  their  feet  all 
who  hate  and  oppose  them,  let  us  make  our  supplications  to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  this  holy  Convent,  [or  City],  and  for  every  City  and  Coun- 
try, and  for  all  the  Faithful  who  dwell  therein,  let  us  make  our  sup- 
plications to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

For  seasonable  weather,  for  abundance  of  the  fruits  of  the  earth, 
and  for  peaceful  times,  let  us  make  our  supplications  to  the  Lord. 
Choir.  Lord  have  mercy  and  hear  us. 

For  all  who  travel  by  land  or  by  water,  for  the  sick,  for  the  suf- 
fering, for  prisoners,  and  for  their  welfare,  let  us  make  our  supplica- 
tions to  the  Lord. 

Choir.  Lord  have  mercy  and  hear  us. 


26 

That  we  may  be  delivered  from  all   tribulation,  wrath,  danger 
and  necessity,  let  us  make  our  supplications  to  the  Lord. 
Choir.  Lord  have  mercy  and  hear  us. 

\_Here  follow  any  Special  Suffrages,  when  such  are  appointed  to  he  said.^ 

Help,  save,  have  mercy,  and  preserve  us,  0  God,  by  Thy  grace. 

GJioir.  Lord  have  mercy  and  hear  us. 

Calling  to  remembrance  the  altogether  holy,  pure,  blessed  and 
glorious  Lady,  the  Bringer-forth  of  GrOD  and  ever-virgin  Mary,  with 
all  the  Saints,  let  us  commend  ourselves,  and  each  other,  and  all  our 
life  to  Christ  our  God. 

Choir,  To  Thee,  0  Lord. 

Priest  [with  a  loud  voice).  For  unto  Thee  is  due  all  glory,  lionor,  and 
worship,  Father,  8on,  and  Holy  Ghost,  now,  and  ever,  and  world 
without  end. 

Choir.  Amen. 


THE   LITTLE   ECTENE. 

Again  and  again  in  peace  let  us  make  our  supplications  to  the 
Lord. 

Choir.  Lord  have  mercy  and  hear  us. 

Help,  save,  have  mercy  and  preserve  us,  0  God,  by  Thy  grace. 

Choir.  Lord  have  mercy  and  hear  us. 

Calling  to  remembrance  the  altogether  holy,  j^ure,  blessed  and 
glorious  Lady,  the  Bringer-forth  of  God,  and  ever-virgin  Mary,  with 
all  the  Saints,  let  us  commend  ourselves,  and  each  other,  and  all  our 
life  to  Christ  our  God. 

Choir.    To  Thee,  0  Lord. 

Exclamation. 

For  Thine  is  the  Might,  and  Thine  is  the  Kingdom,  and  the 
Power  and  the  Glory,  Father,  Son,  and  Holy  Ghost,  now,  and  ever 
and  world  without  end.  ' 

Choir.  Amen. 


21 


LITANY   OP   THE   DEACON. 

Let  us  all  say,  with  our  whole  heart,  and  with  our  whole  under- 
standing,— 

Choir.  LoRi>  have  mercy  and  hear  us.   {Thrice.) 

0  Lord  Almighty,  the  God  of  our  fathers,  we  beseech  Thee, 
hear,  and  have  mercy  upon  us. 

Choir.  Lord  have  mercy  and  hear  us.  {Thrice.) 

Have  mercy  upon  us,  0  God,  after  Thy  great  goodness,  we 
beseech  Thee,  hear,  and  have  mercy  upon  us. 

Choir.  Lord  have  mercy  and  hear  us.   {Thrice.) 

Deacon.  Further  we  pray  for  all  pious  and  orthodox  Christians. 

Choir.  Lord  have  mercy  and  hear  ^us.  {Thrice.) 

Further  we  pray  for  our  Archbishop,  N. 

Choir.  Lord  have  mercy  and  hear  us.    {Thrice) 

Further  we  pray  for  our  brethren  the  Priests  and  Monks,  and  the 
whole  brotherhood  in  Christ. 

Choir.  Lord  have  mercy  and  hear  us.  {Thrice.) 

Further  we  pray  for  the  blessed  and  ever  memorable  founders  of 
this  holy  Monastery,  [or  this  holy  House,]  and  for  all  our  fathers 
and  brethren  that  have  fallen  asleep  before  us,  and  lie  buried  here, 
and  the  Orthodox  Departed  everywhere. 

Choir.  Lord  have  mercy  and  hear  us.    {Thrice.) 

Further  we  pray  for  mercy,  life,  peace,  health,  safety,  protection, 
forgiveness,  and  remission  of  sins,  in  behalf  of  the  servants  of  God, 
the  brethren  of  this  holy  Monastery  [or  this  holy  House]. 

Choir.  Lord  have  mercy  and  hear  us.    {Thrice.) 

Further  we  pray  for  them  that  bring  forth  fruit  and  do  good 
deeds  in  this  holy  and  consecrated  temple,  for  them  that  labour  in 
the  word,  for  them  that  sing,  and  for  the  people  that  stand  round 
about  us,  and  are  looking  unto  Thee  for  the  riches  of  ^hy  mercy. 

Choir.  Lord  have  mercy  and  hear  us.    {Thrice.) 
Exclamation. 

For  thou  art  a  [merciful  God,  and  the  lover  of  men,  and  to  Thee 
we  ascribe  the  glory.  Father,  Sox,  and  Holy  Giiost,  now  and  ever 
and  world  without  end. 
Choir.     Amen. 


PAPERS 

OF    THE 

RUSSO-GREEK  COMMITTEE. 

^o.   VIII. 


MISCELLANIES. 


The  following  admirable  letter  was  addressed  to  one  of  the 
chaplains  of  the  Eussian  Fleet,  while  sojourning  in  New 
York,  in  1863,  by  the  Eight  Eeverend  (then  Eeverend)  Dr. 
A.  Cleveland  Coxe,  who,  at  our  request,  has  kindly  furnished 
a  copy  for  publication : — 

New  York,  Feast  of  St.  Andrew,  1863. 

My  Dear  Father  Nestor: — I  am  anxious  to  give  j'-ou  as  a 
remembrancer  of  your  visit  to  an  Anglo-American  Rector  some 
of  my  thoughts  on  the  great  subject  of  Christian  Unity.  When 
you  return  to  your  beloved  cell,  in  the  Laura,  I  beg  you  to  read 
it,  at  times.  Be  sure  I  am  often  with  you  in  thought,  and  that 
our  prayers  meet  before  the  throne  of  our  glorious  High-priest- 
He  will  give  the  answer  in  due  time. 

It  is  a  thousand  years  since,  by  the  sinful  conduct  of  Nicholas 
1,  Bishop  of  Rome  and  Prince  temporal,  the  East  and  West 
were  separated.  And  it  has  long  seemed  too  much  to  hope  that 
this  schism  might  be  healed  ;  for  he  who  so  wickedly  interpola- 
ted the  Symbol  of  the  Common  Faith,  thus  setting  himself  up 
above  all  Creeds  and  Councils,  succeeded  also  in  imposing  on  the 
Western  Church  a  new  system  of  Laws,  in  defiance  of  the  CEcu- 
meiiical  Canons,  making  himself  so  far  as  he  could,  Supreme  in 
Christendom,  and  anathematizing  all  who  would  not  consent  to 
own  the  Bishop  of  Old  Rome,  as  a  spiritual  autocrat. 


Three  hundred  years  ag-o,  we  of  the  Aiiolican  Commniiimi  re- 
nounced this  wicked  and  monstrous  usurpation,  and  returned  to 
our  own  Canonical  position  as  a  Church  which  from  the  primi- 
tive ages  was  aiiiocephalous,  like  Cyprus.  In  this  we  obeyed  the 
voice  of  the  great  Council  of  Nice — which  ordained  that  "the 
ancient  customs  should  prevail." 

Since  then,  we  have  reformed  our  worship  in  many  things,  re- 
storing all  things  by  the  light  of  a  virgin  Antiquity,  to  the 
primitive  rule.  We  have,  indeed,  owing  to  peculiar  circum- 
stances, left  many  things  outof  our  services  which  might  have 
been,  lawfully,  retained  ;  but.  as  the}^  seem  all  to  have  been  re- 
garded as  things  indifferent  in  the  apostolic  ages,  we  have  not 
lost  any  thing  that  belongs,  of  necessity,  to  the  estate  of  an 
Apostolic  Church. 

Yet  we  have  retained  some  marks  or  scars  of  our  long  servi- 
tude to  the  Roman  Pontiff  The  words  Filioque  are  yet  in  the 
Sj^mbol,  although  our  most  learned  divines  agree  that,  however 
true  they  may  be,  they  are  not  part  of  the  Faith.  Also,  we  keep 
our  Easter,  by  the  Roman  computation,  which  differs  from 
yours  in  two  ways^ — viz.  :  (1 »  ritually,  in  the  reckoning  of  Febru- 
ary as  sometimes  including  the  Moon  of  Nisan,  and  (2)  i^cieMifi.- 
cally,  in  reckoning  by  the  New  Style.  As  this  second  particular 
is  a  mere  matter  for  savans,  we  trust  it  may  be  easily  settled 
between  the  East  and  West  ;  but  the  Ecclesiastical  matter  as 
respects  the  Paschal  Moon,  we  suspect  ma}'  be  found  more  coi*- 
rectly  kept  by  you  ;  for  your  general  rule  has  always  been  to 
change  nothing,  while  the  Roman  pontiff  has  ever  been  inno- 
vating. 

But,  suppose  the  Holy  Spirit  should  move  us  to  rectifv  our 
S3^mbol,  and  to  hearken  to  the  voice  of  the  Holy  Orthodox 
Apostolic  Church,  which  has  never  changed  these  things,  nor  ad- 
mitted the  usurpations  of  Old  Rome,  I  ask  what  then  should 
hinder  our  communion  and  fellowship,  as  enjoined  by  our  Lord 
and  His  Holy  Apostles  ? 

You  have,  it  is  true,  your  Theolorjy  as  we  have  ours  ;  and  in 
these  things  it  is  not  possible  that  the  differences  of  a  thousand 
years  should  be  immediately  reconciled.  But,  consider,  1  pray 
you,  dear  brother,  the  difference  between  Theology,  or  School 
Doctrine,  and  the  Common  Faith. 

The  Faith  is  an  Object,  and  must  be  looked  upon  as  the  Rock 


3 

on  which  the  Holy  Church  is  builded ;  but  Theology  is  the  same 
Faith,  in  view  of  the  subject ;  and,  of  necessity,  one  sees  not,  in 
the  same  object,  all  the  same  sides  and  lights  and  shadows  which 
are  seen  by  his  neighbour. 

The  Westerns  have  their  own  habits  of  mind,  as  also  the  East- 
erns, and  the  Theology  of  the  Westerns  has  alwa3^s  differed  from 
that  of  the  Easterns,  even  when  their  Sj^mbol  was  the  same. 
Thus  the  Eastern  School  alwaj'-s  discussed  the  Divine,  and  the 
Westerns  the  Human,  in  their  different  schools.  The  East 
studied  Theology,  but  the  West  Anthropology. 

And  because  men  speak  many  tongues,  it  must  ever  be  so  ; 
some  languages  colouring  the  thoughts  of  good  men  one  waj^, 
and  another  giving  the  thoughts  of  the  Faithful  a  diff'erent  tint. 

And  perhaps,  because  Truth  is  so  manifold,  God  himself  or- 
dained that  such  should  be  the  Theology  of  the  churches,  each 
reflecting  some  true  light  of  the  Faith,  which  like  the  diamond 
hath  many  lustres  and  yet  is  but  the  one  living  stone. 

So  that  we  should  "bear  one  another's  burdens,"  and  tolerate 
these  schools  of  divers  Theologies.  So  long  as  all  hold  the 
same  Holy  Canon  of  the  Scriptures,  and  the  same  Symbol  of 
the  Apostolic  Church,  and  the  same  rule  of  interpretation — 
which  the  primitive  Latins  did  acknowledge,  in  the  age  of  the 
Fourth  Council — quod  semper,  quod  ubique,  quod  ah  omnibus. 

For,  consider  how  much  should  be  forgiven  and  indulged  to 
human  infirmities,  and  to  diversities  of  tongues  and  customs, 
now,  after  a  thousand  years,  during  all  which  time  there  hath 
been  no  General  Council  of  East  and  West,  and  of  the  whole 
Catholic  Church  ! 

Let  us  ask  how  we  shall  ever  again  be  united,  unless  we  begin 
by  tolerating  one  another  in  our  schools  of  theology,  as  local 
and  JS'ational  customs — while  we  agree  in  those  things  which 
are  universal  and  of  necessity. 

Wherefore,  first  of  all,  let  us  take  note  of  those  things  in 
which  we  do  all  agree,  and  let  us  glorify  God,  that,  after  so 
many  and  such  long  divisions,  He  hath  yet  preserved  such 
unity  of  the  Faith,  among  such  divers  races  of  Men  1 

And  let  us  remember  how  those  churches  of  Asia,  in  the  Ap- 
ocalypse, were  some  more  and  some  less  pure  and  holy.  Yet 
did  the  same  Lord  Jesus  Christ  stand  in  the  midst  of  all  alike, 

1* 


and  held  their  several  stars  in  the  same  holy  and  venerable 
right  hand. 

Then  let  us  all,  in  our  several  schools  of  theology,  study  all 
together,  and  for  a  hundred  years,  if  need  be,  not  only  the  Holy 
Scriptures,  but  the  Holy  Fathers,  especially  those  of  the  Holy 
Apostolic  Church,  such  as  Basil  and  Gregory  and  Athanasius 
and  Chrysostom,  holy  Saints  whom  we  all  venerate  and  com- 
memorate with  love;  and  so  we  shall  learn,  from  the  purest 
Antiquity,  what  we  may  tolerate  in  others,  though  we  need  not 
adopt  it  ourselves ;  according  as  wx  find  those  Holy  Fathers 
spoke  of  things  censured  and  things  allowed,  in  their  own  days. 

And  herein  let  us  learn  somewhat  from  the  Roman  Pontiff. 
See  how  he  deals  with  Maronites,  Jacobites,  Armenians,  Nestor- 
ians,  and  your  own  unhappy  Uniates :  for  if  they  will  but  own 
him  for  their  Supreme  Head  and  Judge,  then,  presently,  he  ad- 
mits them  all  to  his  communion,  with  all  their  divers  rites  and 
traditions,  and  makes  no  great  scruple  concerning  their  theolo- 
gies. 

Shall  we  be  more  merciless  than  he  is,  when  we  undertake  to 
restore  the  true  unity  of  the  Fold  of  Christ  ?  Shall  we  not  re- 
member Love  as  well  as  Faith ;  and  that  of  the  three  virtues 
theological,  "  Love  is  greatest, "  according  to  St.  Paul  ? 

Consider  that  all  branches  of  the  Church  do  much  need  to  re- 
new their  Learning :  to  study,  afresh,  the  Holy  Scriptures ; 
and  to  ask  for  the  true  teachings  of  the  great  Doctors  in  all 
which  they  have  written.  Let  an  Age  of  holy  studies  begin, 
and  let  controversy  cease ;  while,  to  quote  the  holy  apostle,  "  if 
in  anything  we  be  otherwise  minded,  GTod  shall  reveal  even  this 
unto  us  :  Nevertheless,  whereto  ive  have  already  attained,  let  us 
walk  by  the  same  rule,  let  us  mind  the  same  thing." 

By  this  Apostolic  maxim  of  charity  we  may  walk  together — 
"till  we  all  come  in  the  unity  of  the  Faith,  unto  a  perfect  Man, 
unto  the  measure,  of  the  stature,  of  the  fullness  of  Christ.  " 

Remember  that  the  "  Articles  of  Religion  "  of  the  Church  of 
England,  are,  in  part,  the  theology  of  a  particular  Church  ;  but 
they  are  not  a  Creed,  neither  are  they  Articles  of  Faith,  like  the 
XII  Articles  of  the  new  Theology  of  the  Council  of  Trent ; 
which  are  of  late  made  XIII  Articles  by  the  decree  of  the 
Roman  Pontiff" concerning  the  "Immaculate  Conception." 

Thus,  no  man  is  required  to  profess  them,  in  order  to  be  bap- 


tized,  or  to  receive  the  Holy  Eucharist,  in  the  Church  of 
England ;  nor  in  America  is  a  formal  subscription  to  them  re- 
quired even  of  those  ordained  to  the  Priesthood,  or  consecrated 
to  the  Episcopate,  and  yet  we  are  in  full  communion  with  the 
Church  of  England. 

jSTeither  do  we  anathematize  any  who  do  not  accept  them. 
j^ay,  we  accept  and  receive,  as  brethren,  you,  our  Orthodox 
brethren,  whose  Theology  is  somewhat  different,  because  our 
Eaith  is  one  and  the  same. 

Now,  we  would  that  our  brethren  should  do  unto  us,  for 
Christ's  sake,  even  as  we  do  unto  them.  ''  In  what  is  necessary, 
let  us  have  Unity;  in  what  is  not  necessary,  let  us  have 
Liberty ;  in  all  things  let  us  have  Love.^^ 

In  the  Holy  Faith  and  Love  of  Christ, 

I  remain,  your  brother  priest, 

A.  CLEVELAND  COXE. 
The  Rev.  Father  Nestor,  &c.,  &c.,  &c. 

YisiT  or  THE  Lord  Bishop  of  Gibraltar  to  the  Metropolitan 

OF  Athens. 
Extract  of  a  letter  from  the  Rev.  Dr.  J.  H.  Hill,  dated, 

Athens,  May -l^th,  1864. 

Rev.  and  Dear  Brother : — Your  very  interesting  letter  from 
Berlin  reached  me  a  few  days  ago.     *     *     *     * 

Your  account  of  your  reception  in  Russia  is  exceedingly  in- 
teresting, but  I  am  really  not  so  much  surprised,  for  I  have  long 
been  aware  that  there  is,  au  fond,  an  earnest,  and  sincere  desire 
for  at  least  a  cordial  understanding  between  our  branch  of 
Christ's  Church  and  their  venerable  Church.  And  here  it  exists, 
too  ;  and  happily  among  the  people  as  well  as  among  the  clergy. 
I  have  had  a  most  pleasing  proof  of  this  recently.  The  Lord 
Bishop  of  Gibralter  (Dr.  Trower,  formerly  Bishop  of  Glasgow) 
made  his  first  visitation  lately.  He  came  up  from  Malta  (his 
usual  residence)  in  a  ship-of-war  placed  at  his  disposal  by  the 
Admiral,  with  his  wife  and  three  daughters,  on  the  2Tth  April, 
and  remained  with  us  six  days.  He  had  previously  announced 
to  me  his  intention,  and  we  were  ready  for  his  visit.  It  happened 
to  be  Holy  Week  of  the  Greek  Church,  so  he  had  a  good 
opportunity  of  seeing  the  ceremonies  of  Good  Friday  and  Easter, 


(1st  May).  I  took  him  to  tlie  Russian  church  on  Good  Fridaj" 
night,  and  to  the  Greek  Cathedral  on  Saturday  (midnight),  when 
the  solemn  service  of  the  'avaaraair  was  celebrated  by  the  Metro- 
politan and  Archbishop  of  Athens  and  four  other  Bishops  com- 
posing tliis  Synod.  On  Saturday  morning  I  presented  the 
English  Bishop  to  the  venerable  Metropolitan  Theophilus.  -The 
interview  was  a  most  pleasing  one.  The  conversation  was 
conducted  through  me  as  interpreter.  Much  cordiality  and 
Christian  affection  was  evinced  on  both  sides,  and  earnest  wishes 
were  expressed  by  both  prelates  for  a  closer  union  and  intercom- 
munion between  the  respective  Churches.  On  taking  leave  the 
Metropolitan  offered  up  a  solemn  prayer  for  God's  blessing 
("the  giver  of  every  good  and  perfect  gift,"  he  said,)  upon  the 
special  official  act  which  the  Bishop  was  to  perform  on  the 
subsequent  day,  viz.  :  the  rite  of  confirmation  in  my  little  church 
and  on  board  an  English  line-of-battle  ship  in  the  Peirajus.  I 
had  previously  explained  to  the  Archbishop  the  nature  of  the 
rite  and  the  object  of  the  English  Bishop's  visit  to  the  different 
English  churches  in  the  Mediterranean.  On  leaving,  as  on 
coming  together,  the  prelates  exchanged  mutual  Christian  salu- 
tations (lanaanov-,)  i.  €.,  thcy  Msscd  cach  other,  not  on  the 
cheek,  as  is  common  on  the  Continent,  but  with  the  lips,  on  the 
lips.  The  English  Bishop,  however,  with  a  humility  that  was 
perfectly  sincere  and  entirely  characteristic  of  this  excellent 
humble -minded  Christian  prelate,  kissed  the  hand  of  the  Greek 
Archbishop,  "  as  a  son  of  the  daughter  Church,"  he  said, ''  should 
do  to  the  venerable  representative  of  her  venerated  mother." 
*'My  dear  sir,"  said  our  Bishop  on  his  way  back  to  our  house, 
''I  have  derived  more  pleasure  from  this  visit  than  from  all  I 
have  seen  of  this  glorious  old  Athens — even  from  our  visit  to 
the  Parthenon." 

A  Letter  from  an  English  Clergyman. 

University  College,  Oxford,  May  25th,  18G4. 

To  the  Secretary  of  the  Busso- Greek  Committee: — 

Sir  :  I  have  much  pleasure  in  enclosing  on  behalf  of  myself 
and  two  other  English  priests,  a  small  contribution  [£1.] 
towards  the  expenses  of  the  Committee  engaged  on  your  side 
in  carrying  out  the  admirable  project  of  a  re-union  between 


the  Holy  Orthodox  Church  of  the  East  and  the  Anglo-American 
Church. 

Your  papers  already  published  are  most  interesting.  I  have 
received  a  good  many  copies  from  my  friend  the  Rev.  George 
Williams  of  Cambridge,  England,  and  have  found  eager  readers 
for  'them  all.  I  hope  it  will  not  be  long  before  a  second  paper 
is  published,  giving  an  account  of  further  proceedings. 
.  Yesterday  at  the  annual  Commemoration  Festival  of  the  Theo- 
logical  College   of  Cuddesdon,  in  answer  to  the  toast,  "  The 

Foreign  Branches  of  the  Church,"  the  young  Count 

who  is  a  student  at  Merton  College  in  this  University,  spoke 
very  warmly  of  the  desirableness  and  comparative  facility  of 
union  between  two  Churches  which  had  so  much  in  common  as 
his  own  (the  Russian)  and  the  Anglican. 

May  God  grant  it  in  His  own  good  time,  and  all  honor  to  those 
of  your  branch  of  our  common  Reformed  Catholic  Church  who 
were  the  first  to  originate  the  movement.  Many  and  earnest 
are  the  prayers  that  are  now  offered  in  this  country  for  that 
holiest  of  all  causes  the  reunion  of  Christendom.  I  have  a- 
growing  conviction  that  the  Reformed  Catholic  Anglo-American 
Church  will  be,  in  God's  Hand,  the  great  instrument  in  bringing 
it  about,  and  that  a  sublime  future  lies  before  our  great  Com- 
munion* which  already  girdles  round  the  globe  with  its  two 
arms,  yours  and  ours.  I  am,  sir,  your  faithful  brother  in 
Christ,  

Feiendly  Disposition  of  the  Russian  Church.  Re- 
printed from  the  Church  Journal  of  June  22,  1865. 

Some  months  ago,  the  Rev.  John  Freeman  Young,  Secretary 
of  the  Russo-Greek  Committee  appointed  by  the  General  Con- 
vention of  1862,  having  occasion  to  go  abroad,  gladly  embraced 
the  opportunity,  at  the  request  of  the  Committee,  to  extend  his 
tour  into  Russia,  in  order  the  more  successfully  to  obtain  the 
information  which  was  the  object  of  appointing  the  Committee. 
His  return  gives  us  a  far  more  minute  and  accurate  knowledge 
of  the  present  condition  of  the  Russian  Church  than  has  been 
previously  within  our  reach.  His  experience  while  in  that  dis- 
tant country  also  gives  us  proof,  as  abundant  as  it  is  delightful,, 
of  the  friendly  disposition  of  the  Chief  Prelates  and  leading  Lay- 


8 

men  of  Russia,  and  of  their  readiness  to  respond  to  any  over- 
tures for  intercommunion — should  sucli  be  made — provided  no 
concession  be  expected  of  them  which  should  trench  upon  the 
fundamental  principles  of  Truth  and  Order. 

After  making  the  acquaintance  of  the  Russian  chaplains  resi- 
dent in  London  and  Paris — both  of  whom  were  deeply  interested 
in  the  movement  and  anxious  to  farther  it  to  the  utmost  of 
their  power — Mr.  Young  arrived  in  St.  Petersburg  and  waited  • 
first  upon  the  Yice-Procurator,  Prince  Ouroussoff;  through 
whom,  and  in  whose  presence,  he  obtained  an  interview  with 
the  Ober- Procurator.  These  gentlemen  are  the  Emperor's 
representatives  in  the  Holy  Synod,  without  whom  nothing  can 
be  done, — being  equivalent  to  what  is  called,  with  us,  the  "  Lay 
Element."  The  Ober-Procurator  said  that,  being  lajmien,  it 
was  not  for  them  to  express  an  opinion  upon  the  theological 
aspects  of  the  question.  He  therefore  referred  Mr.  Young  to 
the  aged  and  truly  venerable  Philaret,  Metropolitan  of  Moscow, 
as  being  preeminently  the  man  whose  utterances  on  such  a 
point  might  be  regarded  as  the  voice  of  the  whole  Russian 
Church,  and  whose  opinion  touching  this  matter,  when  commu- 
nicated to  the  Holy  Synod  after  an  interview  with  Mr.  Young, 
would  in  all  probability  very  greatly  influence  the  action  of  the 
Synod.  He  alluded  to  the  cordial  reception  given  in  this 
country  to  the  Russian  fleet ;  and,  in  regard  to  the  manifestation 
of  courtesies  both  secular  and  ecclesiastical,  he  said,  at  the  close 
of  a  very  cordial  interview,  that  these  tokens  of  kindness  and  good 
will  were  not  only  expressions  of  the  sentiment  of  the  American 
people  and  the  American  clergy  towards  the  Russian,  but  no 
less  truly  the  sentiment  of  the  Russian  people  and  the  Rus- 
sian clergy  towards  the  American. 

At  Moscow,  Mr.  Young  enjoyed  two  interviews  with  the 
Metropolitan  Philaret,  of  some  three  hours  each,  the  Yicars  of 
the  Metropolitan,  (Bishop  Sabas  and  Bishop  Leonide,)  together 
with  the  Rector  of  the  University  of  Moscow,  and  two  inter- 
preters, being  present  on  both  occasions.  [Bishop  Leonide,  by 
the  way,  was  in  his  j^outh  a  classmate,  at  the  Naval  school, 
of  the  Admiral  Lessofl'sky,  who  left  us  but  the  other  day  ;  and 
he  entered  most  heartily  and  thoroughly  into  the  movement.] 
The  Metropolitan's  reception  was  most  courteous  and  cordial,  and 
throughout  the  interview  nothing  was  said  on  either  side  that 


in  the  slightest  degree  ruffled  or  disturbed  the  friendly  tone. 
The  substance  of  the  conversation  was  chiefly  the  asking  and 
answering  of  questions  as  to  the  state  of  facts,  touching  the 
doctrine  and  ecclesiastical  position  of  the  Anglican  Communion 
on  the  one  side,  and  of  the  Russian  Church  upon  the  other.  It 
was  arranged  that  the  chief  portions  of  our  Prayer  Book  should 
be  translated  into  the  Russian  language,  and  published,  so  as  to 
give  a  more  definite  idea  of  the  doctrine  and  worship  of  our 
Church.  The  Metropolitan,  at  the  close  of  the  final  interview, 
expressed  his  gratification  at  the  letters  which  Mr.  Young  had 
brought  from  the  American  Bishops,  asking  Mr.  Young,  in 
return,  to  "  bear  the  kiss  of  peace  from  him  to  the  whole  vener- 
able Hierarchy  of  the  American  Church,  assuring  them  of  his 
warmest  sympathy  and  love,  and  of  his  earnest  prayer  and  hope 
that  we  may  soon  be  one  in  mind,  as  we  are  already  one  in 
heart  in  Christ  Jesus."  At  parting  he  gave  Mr.  Young  his 
Episcopal  benediction,  together  with  the  most  cordial  adieus. 
During  his  stay  in  Moscow,  Mr.  Young  found  that  the  move- 
ment was  already  well  known  among  the  leading  circles  of  the 
lait}^,  and  the  warmest  desires  were  expressed  for  a  successful 
issue.  So  much  interest  was  shown,  indeed,  that  Mr.  Young 
found  it  simply  impossible  to  accept  all  the  invitations  that 
were  so  kindly  pressed  upon  him  from  every  side. 

On  his  return  from  Moscow  to  St.  Petersburg,  he  had  an 
interview  with  the  Metropolitan  of  St.  Petersburg,  who  is  also 
President  of  the  Holy  Synod,  the  Archbishop  of  MoghileflT,  a 
member  of  the  S3^nod,  being  also  present.  His  reception  here 
was  no  less  warm  and  cordial  than  by  the  venerable  Philaret. 
He  expressed  great  gratification  for  himself  and  on  behalf  of 
the  Russian  Church  at  the  movement  thus  begun,  and  assured 
Mr.  Young  that  any  step  which  our  Church  might  see  fit  to 
take  would  be  met  by  the  Russian  Church  in  the  Spirit  and 
Love  of  Christ.  He  thought  it  very  judicious  that  a  Committee 
of  Inquiry  should  have  been  appointed  in  the  first  instance,  as 
it  would  afford  the  opportunit}^  for  a  better  knowledge  of  one 
another  before  more  formal  negotiations  should  be  begun.  He 
read  the  letters  from  the  American  Bishops  with  care  and  evi- 
dent interest,  noting  the  expressions  thej^  contained,  and  testi- 
fying his  gratification  at  the  tone  which  pervaded  them.  He 
said  that  the  sentiments  and  wishes  of  the  American  Bishops  in 


10 

these  letters  could  not  but  meet  with  warm  sympathy  on  the 
part  of  the  Russian  Church,  which  ever  prays  for  the  re-union 
of  Chri&tendom,  and  is  ever  ready  to  negotiate  with  those  who 
desire  to  stand  on  the  ground  of  Apostolic  Truth  and  Order, 
and  are  willing  to  admit  the  Apostolic  dignity  of  the  Russian 
Church,  He  stated  that  he  would  lay  these  letters  of  the 
American  Bishops  before  the  Holy  Synod  on  the  following  day, 
and  invited  Mr.  Young  to  visit  the  Synod  at  the  same  time  ; 
remarking,  also,  that  replies  to  these  letters  would  be  sent  to 
the  American  Bishops.  At  the  close  of  the  interview,  the 
Metropolitan  expressed  the  sincere  hope  that  the  movement 
begun  by  the  American  Church  might  prove  to  be  the  work  of 
our  Blessed  Lord  Himself,  and  that,  through  His  Grace,  it 
might  result  in  the  great  consummation  so  much  desired  by 
both  Churches.  In  parting,  he,  also,  gave  to  his  visitor  the 
Episcopal  Benediction. 

The  next  day,  in  accordance  with  the  invitation  given,  Mr. 
Young  visited  the  Holy  Synod,  and  was  introduced  by_  Prince 
OuroussofT  to  the  several  members  of  it,  by  all  of  whom  he  was 
most  courteously  and  cordially  received.  At  the  request  of 
the  Ober-Procurator,  he  left  the  letters  of  the  American  Bishops 
to  be  deposited  in  the  Archives  of  the  Holy  Synod  ;  and  at  the 
request  of  the  President  of  the  Holy  S^mod,  he  wrote  a  Note  to 
accompany  the  letters,  giving  an  epitome  of  the  origin  and  aim 
of  the  movement.  This,  and  the  letters  also,  will  be  published 
in  our  Report  to  the  General  Convention. 

It  Avill  be  easily  understood  that  Mr.  Young  met  with  a  vast 
deal  to  gratify  and  exhilarate  the  friends  of  the  movement 
towards  intercommunion,  which  cannot  be  laid  before  the  public 
without  a  violation  of  the  propriety  that  clothes  private  convert 
sations  with  a  reserve  that  is  understood  by  all  gentlemen ; 
while  other  facts  will  be  more  appropriately  reserved  for  the 
Report  of  the  Committee  to  the  next  General  Convention.  We 
would  mention  only  two  incidents,  each  having  its  ow^n  bearing. 
The  one  is,  that  the  courtesy  of  the  Bishop  of  New  York  towards 
the  chaplains  on  board  of  the  Russian  fleet  that  has  been  for  a 
year  past  in  our  waters,  in  inviting  them  to  officiate  in  this 
Diocese  during  their  stay,  and  in  tendering  to  them  his  good 
offices  for  procuring  the  use  of  any  one  of  our  city  churches  for 
public  service  with  their  own  people  if  they  should  desire  it,  has 


11 

been  widely  made  known  in  the  Russian  papers,  in  terms  of 
sincere  gratification.*  The  other  is,  that  Mr.  Young  learned, 
in  St.  Petersburg,  that  immediately  after  our  last  General  Con- 
vention, Archbishop  Hughes  wrote  to  a  Papal  journal  published 
in  the  city  of  Rome  itself,  a  detailed  account  of  the  whole  move- 
ment towards  intercommunion,  then  and  there  begun  ; — an 
account  which  thus  closed : — "  So  the  Anglican  Communion  is 
going  to  place  itself  in  a  worse  position  than  ever  by  seeking 
affiliation  and  intercommunion  with  the  schismatical  Greeks  I" 

It  ought  to  be  widely  known  among  us  that  one  of  the  first 
acts  of  the  present  Czar  Alexander,  after  coming  to  the  throne, 
was  to  order  a  revision  of  the  translation  of  the  whole  Bible  in 
the  vernacular,  under  the  direction  of  the  Holy  Synod,  for 
publication  and  unrestricted  distribution  throughout  all  Russia. 
For  this  purpose  it  is  issued  in  diff'erent  forms,  and  at  various 
prices,  all  gotten  up  very  neatlj^,  and  yet  very  cheaply.  A 
really  nice  copy  of  the  whole  J^ew  Testament  can  be  bought  for 
twelve  cents,  and  in  a  style  of  type  and  paper  superior  to  any- 
thing yet  turned  out  at  that  price  by  any  British  or  American 
Bible  Society.  The  Holy  Scriptures  are  now  actually  bought 
in  immense  quantities  both  by  peasants  and  nobles.  The  Czar 
has  also  ordered  steps  to  be  taken  for  the  elevation  and  improve- 
ment of  the  temporal  condition  of  the  Clergy  throughout  his 
Empire,  and  this  good  work  is  still  going  on.  In  connection 
with  that  great  measure,  the  Emancipation  of  the  serfs, — which 
has  filled  the  civilized  world  with  admiration, — there  has  been 
a  general  movement  on  the  part  of  the  old  proprietors  to  estab- 
lish schools  for  the  serfs,  and  to  instruct  and  elevate  them  in 
every  way,  so  as  to  qualify  them  for  the  intelligent  performance 
of  their  new  duties  as  citizens.  In  Moscow — which  is  the  chief 
seat  and  centre  of  the  old  nobility  of  Russia — many  of  the  lead- 
ing ladies  have  united  in  organizing  a  general  Depository  for 

*  The  Metropolitan  of  Moscow,  referring  to  the  offer  to  the  Chaplains, 
said  with  a  good  deal  of  emphasis  "They  ought  to  have  accepted  it." 
On  the  reply  being  made  that  they  had  no  occasion,  as  all  the  Orthodox 
attended  service  on  board  the  ships,  and  received  the  Holy  Communion, 
his  Eminence  rejoined — "  Notwithstanding,  they  should  have  accepted 
it,  in  order  to  shew  their  appreciation  of  the  courtesy,  and  the  recipro- 
cation of  the  sentiments  which  prompted  it  on  the  part  of  the  Orthodox 

Church  ;  and  I  am  sorry  they  did  not.''— Editor. 

1** 


fill  sorts  of  approved  educational  books  published  in  the  various 
Governments  of  the  Empire.  They  have  gone  further,  and  are 
enlarging  the  native  stock  of  juvenile  literature,  not  only  by 
translating  from  foreign  languages,  but  even  by  writing  new 
works,  where  suitable  ones  cannot  otherwise  be  found.  As  a 
wish  was  expressed  by  some  of  these  ladies  for  fresh  material 
in  this  department  to  translate,  reference  was  made  to  our 
Church  Book  Society,  and  the  offer  was  made  by  Mr.  Young  to 
send  them  some  of  our  publications.  This  matter  was  presented 
to  the  Executive  Committee  of  the  Church  Book  Society  at  the 
last  meeting.  It  was  of  course  received  with  favor.  Great 
gratification  was  ^expressed  at  the  kindred  work  thus  going  on 
in  Kussia  ;  and  Mr.  Young  was  authorized  to  select  at  his 
discretion  from  the  list  of  their  publications,  and  send,  such 
works  as  he  thought  might  prove  to  be  of  service.  It  was  done 
accordingly ;  and  the  box  of  books  is  already  on  its  way  to 
Russia,  in  the  frigate  Oshaba.  The  general  spirit  of  the  Church 
and  people  of  Russia  is  certainly  strikingly  ^progressive,  and 
this  spirit  is  nobly  led  by  the  present  government.  The  great 
interest  taken  by  the  Emperor  and  Empress  and  the  Imperial 
Family  generally,  in  elevating  the  poorer  classes  and  ameliora- 
ting the  condition  of  the  peasantry,  is  a  subject  of  universal 
rejoicing  among  all  classes  of  Russians. 

On  reviewing  the  whole  of  this  happy  movement  towards 
intercommunion,  from  its  beginning  in  the  General  Convention 
of  1862  down  to  the  present  moment,  its  friends  have  certainly 

every  reason  to  "thank  God  and  take  courage."     It  seems, 

thus  far,  at  any  rate,— to  receive  the  blessing  of  Him  who  alone 
"  maketh  men  to  be  of  one  mind  in  an  House." 

The  following  is  the  Resolution  of  the  Executive  Com- 
mittee of  the  Church  Book  Society,  authorizing  the  books 
spoken  of  in  the  foregoing  account  to  be  sent,  which  was 
unanimously  passed,  at  a  meeting  of  the  same,  on  the  13th 
of  June,  1864:— 

"  The  Executive  Committee  having  heard  from  the  Rev.  Mr. 
Young  his  interesting  statement  respecting  the  enterprise  and 
zealous  efforts  of  an  Association  of  ladies  in  Moscow,  to  p>ro- 
vide  an  enlarged  juvenile  literature  for  the  Russian  Church, 


IS 

and  of  their  desire  for  material  to  help  on  their  laudable  work, 
it  was 

^^  Resolved,  That  the  Rev.  Mr.  Young  be,  and  he  is  hereby, 
authorized  to  forward  to  the  Association  aforesaid,  at  his  dis- 
cretion, copies  of  any  of  the  i^ublications  of  this  Society,  or  of 
any  books  on  its  approved  list,  and  to  convey  to  the  Association 
in  Moscow  assurances  of  our  fraternal  and  cordial  sj-mpathies, 
bidding  them  most  heartily  'God  speed'  in  their  labors  of 
love." 

In  February,  1865,   the  following  very  interesting  letter 

was  received  from  Madame  B ,  in  acknowledgment  of 

the  donation  from  our  Church  Book  Society.  As  the  gifted 
authoress  apologizes  for  her  English,  it  is  but  just  to  her  to 
add  that  it  is  given  without  alteration,  except  a  few  idiomatic 
and  verbal  changes : — 

Moscow,  November  20th,  1864. 
To  the  Rev.  J.  Freeman  Young,  New  York : 

Beverend  Sir: — Some  days  ago,  on  my  return  from  the 
countr}^,  I  had  the  very  great  pleasure  of  receiving  your  letter, 
and  the  enclosed  Resolution  of  your  Committee,  which  I  imme- 
diately communicated  to  my  associates. 

I  find  it  difficult  to  express  to  you  the  satisfaction  we  all  felt 
at  its  cordial  tone,  as  well  as  the  deep  gratitude  with  which  we 
received  the  valuable  present  sent  to  us  from  your  distant 
country,  as  a  mark  of  fraternal  sympathy  in  our  labors.  We 
accept  it  also  as  a  token  of  closer  union  between  us ;  as  I  firmly 
believe  and  trust,  that  the  more  our  countries  know  of  each 
other,  the  more  we  shall  be  found  to  agree  upon  many  important 
points.  Without  speaking  now  of  the  subject  that  was  the  prin- 
cipal motive  of  your  coming  to  Russia,  which  I  think  a  subject 
of  far  too  grave  an  importance  for  nie  to  touch  upon,  I  felt  this 
conviction  grow  stronger  and  stronger  in  me  as  I  looked  over 
the  books  sent  by  you.  As  you  may  well  believe,  I  have  not 
yet  had  time  to  peruse  them ;  but  glancing  over  the  titles  and  a 
few  pages  here  and  there,  I  saw  enough  to  convice  me  that  the 
same  principles  which  guide  us  in  our  labors  are  those  which 
you  act  upon  ;  certainly  on  a  larger  scale,  with  more  experience, 


14 

knowledge,  and  probably  more  success,  than  as  yet  we  have 
attained,  being  only  at  the  beginning  of  our  work.  I  saw  that 
love  and  knowledge  of  the  Word  of  God,  and  knowledge  of 
Church  doctrine  and. Church  history,  are  the  things  you  find 
most  important  to  instil  into  the  minds  of  your  young  readers. 
So  do  we ;  and  I  am  sure  that  many  of  your  books  will  prove  a 
great  help  to  us,  and  that  in  them  we  shall  find  much  that  will 
be  useful  to  imitate  or  translate. 

As  yourself,  and  in  general  the  Protestant  Episcopal  Sunday 
School  Union  and  Church  Book  Society,  have  evinced  such 
sympathy  and  interest  in  our  proceedings,  you  will  perhaps  like 
to  know  more  at  length  the  basis  and  principles  upon  which  our 
enterprise  is  founded,  as  well  as  the  motives  which  led  to  its 
organization.  I  feel  desirous  of  explaining  them  to  you,  though 
I  own,  and  you  will  easily  perceive,  that  I  find  it  somewhat 
difficult  to  write  in  a  foreign  language ;  but  I  hope  that  you 
will  overlook  and  excuse  the  many  faults  of  grammar  and 
syntax  that  are  undoubtedly  to  be  found  in  my  letter. 

There  has  been  during  the  last  few  years  a  great  intellectual 
movement  in  Russia.  The  desire  for  knowledge  has  so  con- 
siderably increased  that  schools  have  been  opened  everywhere, 
sometimes  in  remote  villages  that  till  now  hardly  ever  saw  a 
book.  Sunday  schools  have  been  organized,  popular  lectures 
delivered,  and  cheap  circulating  libraries  founded,  wherever 
there  was  the  least  possibility  of  doing  so.  All  classes  have 
partaken  of  this  general  revival.  While  the  poorer  classes  felt 
an  intense  desire  to  acquire  knowledge,  the  richer  and  more 
favored  ones  began  to  consider  it  their  duty  to  help  these  aspi- 
rations of  their  poorer  brethren,  which  I  regret  to  say  they  had 
up  to  that  time  considerably  neglected.  They  now  earnestly 
began  to  help  them  by  all  the  means  they  had  in  their  power. 
Many  persons  actively  employed  themselves  in  organizing 
schools,  in  providing  books  for  them,  in  teaching,  in  writing,  or 
in  publishing  popular  works.  Here  in  Moscow  some  ladies  have 
founded  a  society  for  publishing  useful  books.  At  the  same 
time,  popular  publications  having,  by  the  great  demand  for 
them,  become  a  lucrative  enterprise  in  a  commercial  point  of 
view,  there  have  been  printed  within  the  last  two  or  three  j^ears 
considerably  more  books  than  during  the  tenor  fifteen  years 
before. 


15 

As  you  may  well  believe,  very  many  of  these  publications  are 
far  from  being  really  good  and  useful.  Many  are  scarcely  worth 
reading,  from  their  utter  insignificance ;  many  were  written 
hastily,  in  an  off-hand  way,  with  the  idea  perhaps  that  anything 
is  good  enough  for  ignorant  country  people ;  many  are  posi- 
tively bad,  and  rather  pernicious  than  useful.  I  regret  to  say 
that  much  of  evil  has  been  spread  and  propagated ;  many  tares 
have  intentionally  been  sown  among  the  wheat.  Modern  in- 
credulity and  modern  materialism  have  been  sadly  at  work  in 
llussia,  as  well  as  in  all  other  countries.  Many  persons  have 
been  infected  with  notions  tending  to  represent  the  holy  truths 
of  Scripture  as  something  antiquated,  Church  doctrine  as  the 
superstitions  of  ignorance,  Church  practice  as  popular  prejudice. 
Unfortunately  they  have  thought  themselves  called  upon  to  ex- 
tirpate in  others  the  doctrines  they  denied  themselves,  and  to 
substitute  in  their  place  the  everyday,  trite  and  low  morality 
which  might  as  well  be  the  common  law  of  a  heathen.  As  no 
work  can  be  published  in  Russia  without  the  approval  of  the 
Censorship,  open  atheism  certainly  could  not  be  preached ;  but 
everybody  knows  how  easy  it  is  for  an  unbeliever  to  instil  his 
doctrines  without  openly  breaking  with  established  religion. 
Books  for  the  instruction  of  the  young  may  be  written  without 
any  reference  to  the  doctrines  of  Christianity ;  the  wonders  of 
creation  explained  without  reference  to  the  Creator ;  and  that, 
as  every  one  may  observe,  is  the  favorite  theme  of  atheists,  so 
that  the  study  of  nature,  of  that  sublime  book  that  was,  from 
the  beginning  of  the  world,  to  reveal  even  to  the  heathen  "  His 
eternal  power  and  Godhead,"  has  become  for  them  the  principal 
l)oint  upon  which  they  found  their  denial  of  God.  Christ  may 
be  represented  as  the  wisest  of  teachers,  but  nothing  said  of 
Him  as  a  Saviour;  goodness  and  right  be  preached  only  as 
things  good  in  themselves,  but  not  as  a  divine  law ;  immortality 
and  future  life  be  entirely  passed  over  as  things  not  existing. 
Such  has  ever  been  the  method  employed  by  unbelievers,  and 
the  same  was  employed  here.  By  the  help  of  cheap  publications, 
of  Sunday  schools  and  lectures  for  working  people,  unsound 
doctrine  was  carefully  propagated  under  the  name  of  civiliza- 
tion. Much  pains  was  taken  to  spread  these  new  notions 
among  the  country  people,  but  fortunately  these  last  have  been 
l^roof  against  all. 


16 

Foreigners  that  do  not  thoroughly  know  Russia  can  scarcely 
imagine  how  deeply,  and  if  we  may  say  so,  naturally  religious 
our  country  people  are.  Perhaps  the  cause  of  it,  through  so 
many  centuries,  may  be  traced  to  our  earliest  history.  Russia 
embraced  Christianity  at  the  time  when  she  was  just  beginning 
to  form  herself  into  a  nation  ;  and  the  holy  faith  ardently 
received  by  the  childlike  mind,  grew  with  its  growth,  pervading 
all  the  inward  being  and  moulding  it  to  its  form  and  essence. 
It  is  to  be  remembered  also  that  at  a  time  when  in  almost  all 
Europe  the  newly  converted  could  hardly  know  the  Divine  Law, 
the  Holy  Scriptures  not  being  translated,  the  Slavonian  nations 
had  them  in  their  own  language,  and  were  carefully  instructed 
to  read  and  understand  them, — 862  being  the  date  of  the  trans- 
lation by  CyrilL*  Yery  shortly  afterwards  most  of  the  writings 
of  the  Fathers  of  the  Church  were  likewise  translated,  and 
copies  of  them  widely  circulated  over  all  the  country  ;  the 
copying  of  manuscripts  being  the  principal  occupation  of  monks 
in  our  early  convents.  For  a  very  long  time  Russia  scarcely 
knew  any  other  literature  than  religious  books  (popular  songs 
and  legends  also,  but  the  greatest  part  of  them  are  upon  relig- 
ious subjects).  Less  accessible  than  the  higher  classes  to  the 
influences  of  political  events,  to  the  outward  changes  in  opinions, 
manners,  and  fashions,  our  country  people  have  carefully  kept 
all  their  old  historical  traditions  and  habits ;  till  now  they 
approve  of  no  other  but  religious  reading.  Whenever  a  peasant 
calls  for  a  book,  you  may  be  sure  he  means  a  religious  book ;  a 
soul-saving  or  soul-helping  book,  as  such  books  are  generally 
called  (dushespasyetelyenaia,  dushepolyeznaia  kneha);  all  other 
reading  he  considers  almost  as  a  sinful  waste  of  time.  The 
very  word  civilization,  in  Russ  literally  enlightenment,  is  under- 
stood as  meaning  nothing  else  but  the  illumination  of  the  mind 
by  the  holy  truth. 


*  It  is  to  be  regretted  that  foreign  liistorians  in  general  have  paid  so 
little  attention  to  the  beginning  of  Christianity  among  the  Slavonian 
races  ;  and  I  believe  that  a  narrative  of  the  lives  of  our  blessed  Apostles 
(Cyrill  and  Methodius)  might  be  an  interesting  book  even  for  your  juve- 
nile readers.  Could  I  write  English  more  fluently,  I  should  hke  to  trans- 
late it  for  you.  Perhaps  I  shall  try  to  do  it  yet,  hoping  that  you  will 
correct  the  faults. 


IT 

As  may  be  well  believed,  all  the  efforts  of  the  new  teachers 
could  scarcely  ruffle  such  a  deep  current  of  religious  feeling. 
The  country  people  rejected  books  in  w^hich  there  was  no  word 
of  faith,  and  turned  with  distrust  and  almost  abhorrence  from 
teachers  who  did  not  confess  the  name  of  God.  Nevertheless 
these  efforts  were  not  quite  harmless,  inasmuch  as  they  some- 
what damped  the  newly  awakened  desire  for  knowledge,  and 
inspired  the  people  with  distrust  for  learning  in  general,  by 
showing  them  learning  separated  from  faith. 

Some  time  has  since  passed.  Still  the  progress  of  learning 
and  the  way  of  diffusing  useful  knowledge  remain  the  most 
important  questions  of  the  day.  Experience  has  already  shown 
the  most  evident  truth,  that  repressive  measures  cannot  effec- 
tually stay  the  propagation  of  unsound  doctrines ;  that  the  only 
sure  and  efficacious  way  of  combating  them  is  to  i^ropagate 
truth,  to  facilitate  the  circulation  of  good  and  really  useful 
books,  and  to  make  them  as  accessible  as  possible  to  the  poorer 
classes.  This  is  still  a  great  difficulty  in  our  immense  count r3', 
where  railways  are  yet  scarce,  and  the  roads  extremely  bad 
almost  all  the  year  round;  books,  therefore,  that  are  sold  at 
moderate  prices  in  the  capitals,  reach  exorbitant  prices  when 
forwarded  to  remote  provincial  towns  :  the  inhabitants  of  small 
towns  and  villages  must  be  satisfied  with  whatever  books  they 
can  get  from  some  wandering  pedlar,  who  sells  at  four  times 
their  value  works  that  find  no  sale  elsewhere.  For  all  these 
reasons  it  is  extremely  difficult  in  remote  towns  and  villages  to 
get  the  most  indispensable  books ;  even  Church  books  are  to 
be  gotten  from  afar  and  at  immense  charges. 

All  these  circumstances  have  led  us  to  think  that  it  would  be 
extremely  well-timed  and  useful  to  organize  a  Depository  of 
books,  carefully  selected  for  popular  reading,  village  schools, 
and  the  instruction  of  children ;  and  to  make  them  as  accessible 
as  possible  to  the  poorer  classes,  (sometimes  certainly  hy 
taking  some  of  the  charges  upon  ourselves,)  by  buying  useful 
editions  and  selling  them  afterwards  cheaper  than  the  prices 
affixed  to  them.  For  the  attainment  of  this  end  our  Associa- 
tion was  formed,  and  our  Depository  of  books,  having  the 
name  of  Bouskaia  Gramata,'^  is  now  eight  months  old.  In  it 
are  to  be  found  : 

*•  It  is  somewhat  difficult  to  translate  this  word  Gramata,     It  means  in 


18 

1.  Church  books  (all  the  books  indispensable  for  the  Service 
of  the  Church,)  Bibles,  Testaments,  Praj'er  Books,  &c. 

They  can  only  be  printed  at  the  presses  of  the  Synod  in 
Moscow,  Petersburg  and  Kieff.  Though  sold  at  these  places  at 
moderate  prices,  they  become  very  expensive  when  forwarded 
to  remote  towns.  We  have  asked  and  obtained  from  the  Sj^nod 
the  right  of  being  its  Commissioners  ;  and  getting  these  books 
at  10  per  cent,  below  the  price  at  which  they  are  generally 
sold,  we  are  enabled  to  send  them  anywhere  without  charging 
anything  for  their  transportation,  certainly  ver}^  often  at  a  loss 
to  ourselves ;  for  example,  when  we  have  to  send  them  to  some 
remote  places  in  Siberia,  Perm,  the  Caucasus,  &c. 

2.  The  writings  of  the  Fathers  of -the  Church,  popular  Ser- 
mons, explanations  of  the  Bible,  and  in  general,  books  relating 
to  the  history,  doctrine,  and  the  rites  of  the  Church. 

3.  Books  concerning  the  history  and  geography  of  Russia, 
travels,  descriptions  of  the  country,  biographies,  popular  songs, 
and  standard  works  of  our  most  eminent  writers. 

4.  Juvenile  literature,  books  of  instruction,  and  entertaining 
books  for  children  carefully  selected. 

5.  Books  on  various  subjects,  but  particularly  adapted  for 
popular  reading,  tales,  stories,  descriptions  of  foreign  countries, 
engravings,  &c. 

All  these  books  are  carefully  selected  from  the  great  quantity 
that  are  daily  published ;  and  those  we  particularly  approve  of 
and  recommend,  are  marked  with  our  seal.  Previous  to  the 
beginning  of  our  enterprise,  we  published  advertisements  ex- 
plaining our  motives  and  the  principles  we  mean  to  act  upon ; 
and  as  it  proved,  they  met  with  sj'mpathy,  the  demand  for  our 
books  being  very  considerable  and  daily  increasing.  As  our 
business  extends  and  our  means  become  larger,  we  hope  that 
we  shall  be  able  to  publish  more  popular  books ;  some  of  us 
have  alread}^  done  this  privately,  but  we  will  do  it  on  a  much 
larger  scale,  and  thus  be  enabled  to  sell  those  works  at  the 
lowest  possible  prices.  Many  of  the  books  you  have  sent  us 
are  to  be  translated. 

Now  I  have  to  name  my  associates,  who  join  with  me  in 


general  tlie  knowledge  of  reading  and  writing  ;   sometimes  it  designates 
the  word  alphabet ;  sometimes  anything  that  is  written  ;  a  letter,  a  chart. 


19 

sending  their  thanks  to  you,  and  the  members  of  your  Society, 
for  your  cordial  sympathies,  and  the  present  you  sent  us.    They 

are  all,  but  one,  known  to  you.     The  Countess  P ,  and  her 

daughter  the  Princess  M ,  Mademoiselle  T ,  whom  you  " 

met  at  the  Countess  B 's ;  and  finally  my  particular  friend, 

the  Princess  T ,  whose  acquaintance  jon  made  at  Peters- 
burg. We  all  ask  yon  to  transmit  our  thanks  for  the  sympa- 
thies shown  to  us,  as  well  as  the  expression  of  our  own  sincere 
interest  in  the  labors  of  your  Society. 

And  now  I  think  it  quite  time  to  finish  m}^  long  letter,  which, 
I  fear,  you  will  have  some  difficulty  in  reading.  Yer}^  shortlj?- 
I  shall  have  the  pleasure  of  sending  to  you  the  letters  of  Mr. 
Chomiakoff,  that  you  wish  for.  I  hoped  to  send  them  at  the 
same  time  with  this  letter ;  but  the  copy  is  not  yet  ready,  and 
I  do  not  wish  to  delay  any  longer  the  sending  of  my  letter. 
You  will  have  them  before  long. 

Will  you  remember  me,  etc.,  *  *  *  ^nd  allow  me  to  hope 
that  I  shall  soon  again  have  the  pleasure  of  hearing  from  you. 
All  your  Moscow  acquaintances  very  much  regret  that  your 
stay  here  was  so  short.  Shall  we  not  see  you  again  some  day  ? 
May  God  bless  you  in  all  your  labors.  Believe  me,  my  dear  sir, 
truly  yours, 

A.  B FF. 

At  the.  meeting  of  the  Executive  Committee  of  the  Church 
Book  Society,  on  the  13th  of  March,  1865,  the  foregoing 
letter  having  been  read,  the  following  Kesolutions  were,  on 
motion,  unanimously  passed  : — 

^'Resolved,  That  we  have  heard  with  great  pleasure  the  very 

interesting  letter  of  Madame  B written  on  behalf  of 

herself,  and  her  associates  of  the  '' Rouskaia  Gramata,"  giving 
a  detailed  account  of  the  origin  and  aims  of  said  Association ; 
and  that  it  be  engrossed  by  the  Secretary  on  the  Records  of  this 
Committee. 

"  Resolved,  That  we  record  with  pleasure  the  intimation  of 

Madame  B of  her  willingness  to  prepare  for  our  Society 

a  Narrative  of  the  Lives  of  Cyril  and  Methodius,  and  that  such 
a  labor  of  love  we  should  thankfully  appreciate. 

''  Resolved,  That  a  copy  of  these  resolutions  be  forwarded  by 
the  Secretary  to  Madame  B ." 


20 

The  following  letter  was  received,  at  about  tlie  same  time, 
from  a  liighly  eclacated  gentleman,  to  whose  care  the  books 
were  sent : — 

I  have  delivered  the  parcels  directed  to  Bishop ,  and 

also  the  liberal  donation  of  books  from  the  Church  Book  Society 

to  Madame ,  who  is  only  lately  in  town,  and  is  preparing  a 

long  letter  for  jon.     Bishop made  a  translation  of  your 

letter  and  showed  it  to  the  Metropolitan,  at  whose  desire  it  has 

been  sent  to  the  Academy  of to  be  perused  by  your 

acquaintance,  the  learned  Rector .     The  Bishop  told  me 

that,  not  confident  of  his  knowledge  of  foreign  languages,  he 
proposed  to  give  an  answer  to  your  interesting  letter  in  Russ, 
as  he  thinks  you  can  easily  find  a  translator.  The  American 
Quarterly  Church  Review  interests  him  very  much,  and  I  have 
myself  read  with  great  pleasure  the  conclusion  of  the  series  of 
Articles  on  intercommunion  with  the  Eastern  Church;  the 
thoughts  therein  expressed  seem  to  be  in  accordance  with  our 
own  impressions  on  the  subject,  and  I  am  anxious  that,  at  the 
first  opportunity,  a  translation  of  an  essay  of  the  late  Mr. 
Khomiakoff  upon  the  Church,  should  be  sent  to  3^ou ;  it  is  a 
summary  of  his  views  regarding  the  position  of  the  Orthodox 
Church  towards  the  other  Christian  Communions ;  it  has  been 
poorly  translated  into  English,  and  unfortunately  is  not  at  hand 

this   moment.     The  younger  brother  of  the  Princess  D 

returned  lately  from  America,  and  brought  from  you  some 
numbers  of  a  Church-paper,  in  which  I  read  with  much  pleasure 
a  very  exact  and  favorable  account  of  your  visit  to  Russia. 
Unfortunately  I  cannot  as  yet  write  to  you  anything  new  on 
that  subject  from  our  Russian  papers.  Indeed  the  only  mention 
that  has  been  made  thus  far  was  in  one  of  the  numbers  of  Mr. 

K 's  newspaper.     In  a  leading  article,  whilst  speaking  of 

the  necessity  of  allowing  more  freedom  to  our  Clergy,  and  more 
independence  to  the  Church  in  her  relations  to  the  State,  he 
says  that  more  latitude  in  that  respect  is  especially  desirable 
now  when  theologians  of  other  Communions  seek  to  draw  nearer 
to  our  Church,  on  the  ground  of  truth  and  antiquit}^,  and  in 
illustration  of  that  tendency,  he  mentions  your  visit  to  Russia, 
and  3^our  intercourse  with  some  of  our  higher  Ecclesiastical 
Authorities.     That  no  more  has  been  published  is  to  be  attri- 


21 

buted  partly  to  your  short  stay  among  us,  and  partl}^  to  the 
circumstance  that  your  conferences  with  our  Metropolitans  were 
strictly  confidential,  and  that  but  little  respecting  them  has 

become  generally  known.     But  now  Bishop proposes 

to  set  himself  and  others  to  work,  and  to  translate  some  of  the 
articles  in  the  Church  Review,  together  with  some  of  the 
pamphlets  which  were  among  the  things  you  sent,  concerning 
Anglican  Faith  and  Doctrine.  ******  May  your 
intercourse  with  Russia  continue,  and  lead  to  happy  results  ; 
our  Metropolitan  seems  much  interested  in  the  attainment  of 
mutual  intercommunion. 

Do  not  forget  us  in  your  prayers,  dear  sir,  and  believe  me, 
always  truly  yours, 

M.  S . 

The  Rev.  J.  Long,  one  of  the  Secretaries  of  the  English 
Church  Missionary  Society,  has  lately  made  a  tour  in  Russia, 
and  from  his  published  letters  the  following  extracts  on  the 
missionary  and  religious  progress  now  being  manifested  in 
that  country,  were  published  in  the  "Christian  Times,"  of 
New  York,  some  months  since : — 

At  St.  Petersburg  I  addressed  three  meetings  in  private 
houses,  on  the  subject  of  Indian  Missions ;  the  deepest  interest 
was  shown,  as  evinced  by  the  various  questions  asked  me  after 
the  address.  At  one  meeting  the  audience  was  chiefly  German, 
and  a  Russian  naval  officer  translated  my  address  into  German  ; 
after  the  meeting,  a  Russian  general  came  up  to  me,  and  pro- 
posed many  inquiries  on  the  opium  question,  and  on  education 
in  India  ;  he  himself  has  long  labored  here  in  the  cause  of  edu- 
cation. This  meeting  was  held  at  the  house  of  a  Pole,  a 
thoroughly  Christian  man,  and  here  all  were  in  harmony,  whilst 
Poles  and  Russians  elsewhere  were  fighting.  A  strong  interest 
is  taken  in  Petersburg  in  the  Berlin  and  Leipsic  missions,  and 
I  found  various  missionary  periodicals  in  circulation. 

At  the  close  of  every  meeting,  and  in  private  conversation,  I 
have  been  pressing  one  subject  especially :  Is  not  the  time  come 
when  evangelical  men  in  Russia  should  form  a  Russian  Mis- 
sionary Society,  having  a  Committee  at  St.  Petersburg,  which 
should  send  out  agents  to  the  Russian  frontiers,  to  the  Mongo- 


22 

lians,  Buddhists,  Thibetans,  and  Tartars  ?  I  have  pressed  on 
the  Russians  this  point,  that  from  their  geographical  and  politi- 
cal position,  they  can  act  on  Central  Asia  for  Christian  objects, 
in  a  way  that  no  other  nation  can  ;  and,"  as  the  head  of  the  great 
Slavonic  race,  it  is  their  duty  so  to  do.  *  *  jj^  *  *  After 
another  meeting  I  held,  a  Russian  noble,  a  member  of  the 
Council  of  State,  was  much  interested  in  the  proposal  of  a  Rus- 
sian Missionary  Society,  and  wished  to  introduce  me  to  the 
Emperor's  physician,  a  pious  man,  who  takes  a  deep  interest  in 
missions.  Accordingly,  the  next  day  he  took  me  to  the  Em- 
peror's palace  of  Tsarsko  Selo,  twenty  miles  from  St.  Peters- 
burg, where  we  had  an  interview  with  the  phvsician,  and  he 
has  promised  to  speak  to  the  Emperor  and  members  of  the  im- 
perial family,  so  as  to  remove  obstacles,  etc. 


•     THE   RUSSIAN   PRIESTHOOD. 

I  spent  an  evening  lately  in  Petersburg  at  the  house  of  the 
Professor  of  Ecclesiastical  History  in  the  Academy  for  training 
priests  for  the  Russian  Church.  He  is  well  acquainted  with  our 
English  divinity.  He  asked  me  how  Dr.  Colenso  could  have 
been  made  Bishop,  evincing,  as  his  writings  show,  such  ignor- 
ance of  the  Bible.  He  took  me  to  see  the  Academy,  in  which 
one  hundred  priests  are  trained  for  the  Russian  Church  in 
towns :  they  have  a  three  years'  preparatory  instruction  at  a 
Seminary,  and  four  at  this  Academy,  two  of  which  are  devoted 
to  philosophy  and  two  to  theology.  There  is  a  gradual  and 
hopeful  improvement  in  the  condition  of  the  clergy  of  the  Rus- 
sian Church. 

BIBLE   CIRCULATION   IN   RUSSIA. 

Bible  circulation  is  increasing  in  Russia,  and  the  Holy  S^mod 
has  itself  put  in  circulation  a  new  and  improved  version  of  the 
Gospels  in  Russ.  The  Russian  clergy  have  never  made,  like 
the  Council  of  Trent,  a  decree  against  Bible  circulation  among 
the  people.  I  spent  some  time  lately  in  the  company  of  Kasim 
Beg,  Professor  of  Persian  at  the  University  of  St.  Petersburg, 
who  is  a  Christian,  and  greatly  respected.  He  told  me  he  had 
translated  the  New  Testament  into  the  Tartar  language,  at  the 


23 

express  request  and  with  the  aid  of  the  Archbishop  of  Kazan, 
whom  he  describes  as  a  man  ready  for  every  good  work  and 
word.  He,  in  common  with  others,  spoke  to  me  of  various 
elements  of  good  at  work  in  the  Russian  Church. 

At  Nijni  Novgorod  there  was  an  immense  assemblage  at  the 
fair,  probably  about  two  hundred  thousand  people.  Russian 
friends  at  St.  Petersburg  resolved  to  send  this  year  a  colpor- 
teur to  Mjni  for  the  sale  of  Bibles,  but,  before  he  got  half-waj", 
there  was  such  a  demand  that  he  sold  all  his  stock  and  had  to 
write  back  to  St.  Petersburg  to  get  a  fresh  supply  for  the  fair. 
I  saw  copies  of  the  Scriptures  for  sale  in  some  of  the  shops  at 
Nijni.  The  Emperor  came  to  Nijni,  and  it  was  quite  surprising 
to  witness  the  intense  enthusiasm  that  prevailed  towards  him 
among  the  peasants.  I  went  to  service  to  the  cathedral  at 
[N'ijni :  he  was  present,  and  the  shouts  of  the  peasants  as  he 
ascended  the  steps  were  quite  deafening.*  He  has  had  the 
hatred  of  the  nobles,  f  but  the  good-will  of  the  people.    I  have  had 

*  Only  an  eye  witness  of  it  can  fully  appreciate  the  immense  popularity 
of  the  present  Emperor.  The  day  after  the  arrival  of  the  Editor  in 
Petersburg  was  the  anniversary  of  the  entrance  of  Alexander  I.  into 
Paris.  Thirty  thousand  troops  were  reviewed  at  noon-day  by  the  Em- 
■  peror,  and  m  the  evening  there  was  a  grand  concert  given  of  fifteen  hun- 
dred performers.  The  Emperor  was  present ;  and  although  the  perform- 
ance had  commenced,  as  is  the  universal  custom,  with  the  Imperial 
Hymn,  after  it  had  progressed  for  a  while,  the  multitude  shouted  with 
deafening  cries,  ^^ Boje  Tzaria  Ghrene^^''  (the  first  line  of  the  National 
Hymn, )  drowning  the  immense  orchestra,  which,  stopping  in  mid-per- 
formance, took  up  the  thrilling  strains  demanded  by  the  multitude,  and 
when  the  Hymn  was  finished,  it  was  encored  with  the  most  deafening 
shouts,  until  it  had  been  performed  three  times  over  in  immediate  succes- 
sion. An  English  lady  who  had  resided  in  St.  Petersburg  nearly  forty 
years,  informed  the  writer  of  this  circumstance  on  the  following  day, 
remarking  that  it  was  without  a  parallel  in  the  history  of  St.  Petersburg, 
and  a  scene  never  to  be  forgotten  by  those  who  witnessed  it. — Editor. 

f  The  impression  which  the  Editor  received  from  several  weeks  daily 
intercourse  with  the  nobles  of  St.  Petersburg  and  Moscow,  by  no  means 
accords  with  this  statement  of  Mr.  Long.  The  usual  remark  respectiiig 
the  Emperor  and  his  policy,  was  : — "  No  one  can  doubi  the  high  and  noble 
motives  of  the  Emperor,  or  question  his  devotion  to  the  welfare  of  his 
subjects,  and  especially  to  those  of  the  humbler  classes.  We  feared  he 
was  progressing  too  rapidly,  but  results  have  not  justified  our  apprehen- 
sions, and  the  wisdom  of  his  policy  is  now  generally  conceded. " — Editor. 


24 

ample  opportunities  of  seeing  the  working  of  the  emancipation 
of  the  serfs  ;  it  is  literally  the  waking  up  of  a  nation.  Schools 
are  multipl3ang  among  the  peasantry ;  already  there  are  more 
than  one  hundred  and  fifty  thousand  children  in  them,  and  in 
consequence,  the  circulation  of  the  Bible  is  rapidty  increasing 
A  Russian  nobleman,  who  lived  in  the  interior  of  the  country, 
told  me  that  he  had  sold  or  given  away  about  four  hundred 
copies  of  the  Gospels.  One  of  the  most  hopeful  signs  of  the 
Greek  Church  is,  she  has  never  interdicted  the  Scriptures.  I 
have  never  found  among  Russians  a  suspicion  of  God's  Word. 
The  Holy  Synod  are  now  publishing  an  edition  of  eighty  thou- 
sand copies  of  the  Testament,  which  will  be  sold  at  15  copeks  a 
copy,  or  about  Qd. 

MISSIONARIES  IN   THE   RUSSIAN   CHURCH. 

I  was  introduced  lately  to  the  Bishop  of  Yiborg,  who  is  head 
of  the  Russian  Academy  at  Petersburg  for  training  Priests.  He 
informed  me  that  the  Russian  Church  has  about  100  missiona- 
ries and  missionary  agents  at  work  in  Siberia  and  the  adjacent 
districts.  I  spent  an  evening  in  company  with  a  Prince  Yusus- 
off  [Ouroussoff]  onb  of  the  Chamberlains  of  the  Imperial  Court, 
who  is  deeply  interested  in  a  plan  they  have  for  a  missionary 
seminary  at  IS'ovgorod,  and,  on  my  return  to  St.  Petersburg,  he 
wishes  to  see  me  about  it,  and  procure  any  information  I  can  give 
him  as  to  the  best  mode  of  carrying  out  this  plan  into  practice. 

THE  GRAND  DUCHESS  HELEN. 

I  received  an  invitation  last  week  to  spend  an  evening  with 
the  Grand  Duchess  Helen,  aunt  to  the  Emperor.  I  went  at  nine 
o'clock  to  the  palace  of  Michalioffsky,  a  magnificent  building,  and 
though  she  was  surrounded  with  all  the  pomp  of  royalty,  I  found 
her  to  be  an  affable  and  earnest  Christian,  who  devotes  her 
whole  time  and  princel}^  fortune  to  doing  good.  She  told  me 
how  she  had  established  an  institution  for  training  nurses, 
though  her  nephew  the  Czar  at  first  thought  it  could  not  suc- 
ceed ;  but  it  has,  and  she  has  lately  induced  the  Holy  Synod  to 
send  a  circular  through  the  Russian  Empire  to  encourage  the 
plan.     She  talked  much  with  me  on  peasantry  and  female  edu- 


25 

cation  in  India,  and  is  most  anxions  for  the  circulation  of  the^ 
Scriptures  in  Rnssia,  and  for  reforms  in  the  Russian  Church. 
Her  influence  is  of  great  value  in  this  at  the  present  time. 

RUSSIAN   ECCLESIASTICS. 

I  have  visited  three  out  of  the  four  Russian  Academies  for  the 
training  of  the  Clergy,  and  I  have  found  great  progress  is  being 
made  in  a  high  and  liberal  course  of  study,  comprising  four  j^-ears 
in  the  academy  and  six  jenrs  in  the  seminary.  None  of  the 
clergy  come  from  the  Universities,  but  they  receive  an  equally 
liberal  training.  These  academies,  however,  are  only  for  a  select 
body  of  the  Clergy;  the  majority  of  the  Parish  Priests  are  edu- 
cated at  the  Seminaries.  I  spent  four  days  at  the  Moscow 
Academy,  and  had  much  conversation  with  the  rector  on  the 
subject  of  missions  and  missionary  training.  He  asked  me  to 
send  him  some  books  on  Church  of  England  Missions  for  their 
library,  which  I  will  try  and  procure  when  I  get  to  England.  I 
met  there  a  missionary  from  the  Caucasus,  and  spent  some  time 
with  a  very  intelligent  monk,  who  was  entering  on  a  course  of 
study  for  three  3^ears,  in  order  to  go  out  as  a  missionary  to  the 
Caucasus.  I  had  much  conversation  on  missions  with  Professor 
S ,  who  has  lately  returned,  after  spending  a  year  in  Eng- 
land, and  he  thinks  a  great  reform  is  graduall}^  taking  place  with 
the  Russian  clergy.  I  was  invited  to  dine  in  the  convent  of 
Troitza  at  the  feast  of  St.  Sergius,  in  company  with  the  arch- 
bishop and  the  monks.  We  sat  down  300  to  dinner  ;  grace  was 
chanted,  and  the  life  of  St.  Sergius  was  being  read  while  we 
dined,  but  little  of  it  was  heard  amid  the  clatter  of  knives  and 
forks.  At  Moscow  I  had  two  interviews  with  Bishop  Leontides, 
[Leonidas].  He  speaks  English,  and  is  the  only  bishop  of  the 
Russian  Church  who  has  not  been  brought  up  a  monk  ;  he  served 
formerly  as  an  officer  in  the  Russian  navy.  He  is  a  man  of  en- 
lightened views,  anxious  for  reform,  as  is  Philaret,  the  Arch- 
bishop of  Moscow,  who  reminded  me,  by  his  manner  and  tone 
of  mind,  very  much  of  Bishop  Wilson ;  he  has  done  much  good 
to  the  Russian  Church,  but  the  old  school  have  still  great  in- 
fluence. 

There  is  evidently  a  tide  setting  in  in  favor  of  reform  ;  every- 
where I  found,  among  the  Russian  Laity,  a  wish  to  know  more 


26 

of  the  English  Church,  and  to  follow  England  in  her  religious 
as  well  as  her  political  development.  The  admiration  of  English 
institutions  is  intense  in  Russia  among  the  upper  classes  ;  many 
Russians,  traveling  on  the  continent,  are  seen  in  English 
churches,  and  have  attended  the  services  with  pleasure;  they 
have  seen  so  much  of  Romish  intrigue  in  Poland,  that  it  disposes 
them  in  favor  of  a  church  which  combines  apostolical  order  with 
evangelical  doctrine.  Were  there  more  intercourse  between  re- 
ligious  people  in  England  and  Russia,  the  effects  might  be  very 
beneficial. 

[The  Editor  is  not  responsible  for  any  expressions  in  the  foregoing  ex- 
tracts, some  of  which  he  would  not  have  used.  ] 


The  "  Union  Ohretienne,''^  publishecf  in  Paris,  and  edited 
by  the  Abbe  Gnettee  in  Roman  OrderS;  and  the  Archpriest 
J.  Vassilieff;  of  the  Russian  Church — a  journal  which  is 
solely  devoted  to  the  sacred  labor  of  producing  Unity  in 
Christendom  on  the  ancient  foundations — thus  speaks  of  the 
consecration  of  the  American  Episcopal  Church  in  Paris : — 

We  have  already  spoken,  in  the  Union  Chretienne,  of  the  lay- 
ing of  the  corner-stone  of  this  church,  which  took  place  a  year 
ago.  It  was  exactly  on  the  anniversary  of  that  interesting  so- 
lemnity, that  the  consecration  of  the  new  edifice  was  celebrated, 
in  September  last.  We  made  it  a  duty  to  assist  at  this  service, 
even  as  we  did  last  year  at  the  laying  of  the  corner-stone.  The 
new  building  is  a  striking  evidence  of  the  Christian  charity  of 
the  Episcopal  Church  of  America ;  it  has  been  erected  to  meet 
the  spiritual  needs  of  Americans  who  are  temporarily  or  for  a 
longer  time  resident  in  Paris ;  and  it  will  also  bear  testimony 
to  the  Faith,  as  well  as  to  the  institutions  of  the  Episcopal 
Church  of  America,  which  is  too  little  known  in  the  Old  World, 
and  which  is  very  incorrectly  confounded  with  "  Protestantism." 

The  Americans  are  a  nation  of  travellers.  They  are  met 
everywhere.  In  Paris  they  are  numerous.  The  church  which 
has  been  built  was  therefore  a  necessit3^  We  sincerely  con- 
gratulate the  Rev.  Mr.  Lamson,  Priest  of  the  new  church,  upon 
having  brought  his  enterprise  to  a  happj^  completion  ;  and  we 
cherish  the  hope  that  the  new  church  will  conduce  powerfully 


27 

towards  that  still  greater  good  work,  namel^^,  the  union,  in  the 
Catholic  Truth,  of  the  Oriental  and  the  American  Churches. 
We  have  already  mentioned  the  movement  which  is  drawing 
the  American  Church  towards  the  Christian  East.  We  shall 
do  our  best  to  assist  this  Providential  impulse  which  urges  our 
transatlantic  brethren  to  labor  for  the  triumph  of  Catholic 
Truth.  The  movement  has  as  yet  only  begun ;  but  we  are  per- 
suaded that  it  will  not  stop,  and  that  it  will  march  straight  on 
towards  the  end  in  view.  The  erection  of  this  new  church  at 
the  heart  of  the  Old  World  will  aid  it,  and  we  find  assurances  of 
this  in  the  discourse  pronounced  at  the  consecration.  This 
sermon  is  a  public  testimony  of  the  faithfulness  with  which  the 
American  Church  has  preserved  the  precious  foundations  of  the 
Catholic  Church. 

The  distinguished  preacher,  delegated  expressly  for  the  solem- 
nity of  this  consecration,  was  the  Rev,  Dr.  Morgan,  of  New 
York.  The  Bishop  delegated  to  consecrate  the  building  was 
the  Rt.  Rev.  Dr.  Mcllvaine  {Mgr.  Mac-Ilvaine),  Bishop  of  Ohio, 
one  of  the  oldest  and  most  distinguished  of  the  American 
Bishops. 

We  were  happy  to  see  this  venerable  Bishop,  and  the  Rev. 
Dr.  Morgan,  assist  at  the  public  service  of  the  Russian  church 
in  Paris,  to  see  them  kiss  respectfully  the  Book  of  the  Gospels, 
and  give  multiplied  proofs  of  the  interest  which  they  took  in  all 
the  details  of  the  Service.  They  understood  perfectly  well  that, 
in  the  ancient  liturgy  of  the  East,  everj^thing  relates  to  God,  to 
our  Saviour  Jesus  Christ,  to  His  Word ;  that  everything  in  it 
breathes  of  the  Holy  Spirit  ;  and  that  nothing  can  be  discovered 
in  it  of  the  pagan  and  idolatrous  reminiscences  which  have  pre- 
dominated over  true  worship  in  the  Church  of  Rome. 

We  cherish  the  hope  that  the  Russian  and  American 
Churches,  standing  so  near  to  one  another  in  this  great  Eu- 
ropean centre  which  is  called  Paris,  will  be  the  two  advanced 
posts  of  five  Christian  Communions,  which  shall  ere  long  em- 
brace one  another  in  that  venerable  doctrine  of  the  Primitive 
Church  which  is  The  Truth,  such  as  Jesus  Christ  revealed  it  to 
the  world. 


28 

Impressions  of  the  worship  of  the  Kussian  Church,  as 
witnessed  in  the  Embassy  Chapel  in  Paris.  By  Eev.  Dr.  W. 
F.  Morgan. 

I  had  been  attracted  more  than  once  to  the  Russian  chapel 
hy  the  splendor  of  the  edifice,  as  well  as  by  the  grand  iinpres 
siveness  of  the  worship,  and  its  apostolical  claims  and  prestige. 
My  attendance  was  always  at  evening  vigils,  and  it  is  impossi- 
ble to  conceive  of  anything  in  the  use  and  effect  of  a  ritual, 
more  strange  to  an  American,  more  absorbing,  more  solemniz- 
ing, than  is  realized  at  these  vesper  services. 

The  melodious  accents  of  the  Sclavonic  language,  used  by  the 
priests  in  reading  the  liturgy  of  S.  John  Chrysostom,  broken  at 
brief  intervals  by  responses  from  the  choir,  in  a  tone  and  com- 
pass of  voice  such  as  are  nowhere  else  to  be  heard,  together 
with  the  bowings  and  prostrations  of  the  worshippers,  all  con- 
spire to  arrest  and  enchain  a  stranger ;  and  if  he  be  a  Protes- 
tant, to  alarm,  and  even  revolt  him,  in  a  measure.  Of  mere 
ceremonial,  of  demonstrative,  muscular  action,  there  is  more,  if 
possible,  in  the  Russian  worship  than  there  is  in  the  Romish  ; 
while  the  churches  and  chapels  of  the  former  are  equally  filled 
with  pictures,  and  shrines.  But  an  intelligent  and  thoughtful 
stranger  soon  learns,  upon  further  acquaintance  with  this  ser- 
vice, to  ascribe  what  seems  to  be  excessive  and  overloaded  in 
worship,  to  the  type  of  civilization,  rather  than  to  the  want  of 
integrity  in  faith  and  doctrine.  In  the  conception  of  all  things, 
especially  in  the  conception  of  things  relating  to  God,  there  is 
a  wide  diflference  between  the  orient  and  the  Occident — between 
the  Eastern  and  the  Western  churches.  What  is  mental  with 
us,  is  emotional  with  them.  What  we  restrain,  the}^  disclose 
and  intensify.  What  we  limit  to  simple  prayer,  or  litany,  or 
thanksgiving  uttered  by  the  officiating  minister,  and  receiving 
only  our  audible  amen,  they  act — they  make  the  body  speak 
the  sentiments  of  the  soul — they  bow  at  the  name  of  Jesus — 
they  cross  themselves  at  the  mention  of  Calvary — they  break 
forth  into  ecstatic  praises — they  sink  into  solemn  dirges — they 
fall  on  their  knees — they  lie  prostrate  u^dou  their  faces — they 
kiss  the  holy  gospels — they  clasp  and  press  to  their  lips  even 
the  hands  and  the  vesture  of  their  priests,  while  the  gorgeous 
apparatus  of  pictures  and  sensible  accompaniments,   add  still 


29 

more  to  the  outwardness  and  active  consciousness  of  their  de- 
votions. Upon  examination,  however,  it  is  found  that  their  root 
in  the  soil  of  apostolicity  is  as  deep  and  as  sound  as  ours,  and  that 
their  catechism  and  creed  are  almost  identical  with  ours.  Shall 
we  judge  them  harshly  because  they  derive  their  ideas  of  worship 
from  one  end  of  the  globe,  and  we  from  another  ?  Shall  we  con- 
demn them  because  they  are  not  Puritans  ?  and  deny  them  fel- 
lowship because  their  mode  of  approaching  our  Common  Father 
is  more  expressive,  and  energetic,  and  reverential  than  our 
own  ?  God  forbid  !  Happily,  our  pastor  and  representative  in 
Paris  has  been  able  to  make  a  jast  discrimination  between  ori- 
ental usages  and  the  apostolic  faith ;  and  by  fraternal  acts  of 
kindness,  has  won  the  esteem  and  confidence  of  the  Russian 
priests.  They  frequent  his  house.  They  were  present  at  the 
consecration  of  the  church.  They  expressed  all  sympathy  and 
satisfaction  on  the  occasion  ;  only  they  thought  that  the  ser- 
vices were  too  cold — too  inexpressive — too  far  short  of  the  sig- 
nificance and  the  majesty  of  such  an  office  in  the  worship,  and 
such  an  era  in  the  work  of  the  American  Church. 

Shortly  after  the  consecration  these  priests  met  us,  by  ap- 
pointment, at  the  house  of  the  Rector,  and,  at  parting,  invited 
us — the  Bishop  of  Ohio,  the  Rector,  and  the  speaker,  to  be  pre- 
sent at  the  approaching  vigil,  and  occupy  seats  within  their 
sanctuary — a  portion  of  their  Temple  into  w^hich  the  priests 
alone  enter,  and  completely  screened  from  the  outer  place  of 
w^orship.  The  invitation  was  accepted,  and  on  the  evening 
named  the  Bishop  of  Ohio  and  the  two  clergymen  just  men- 
tioned, were  received,  with  every  mark  of  courtesy  and  fraternal 
warmth,  at  the  door  of  the  sacred  enclosure,  by  the  arch-priest, 
Yassilieff".  The  very  greeting  which  met  us  will  serve  to  show 
how  ardent  and  demonstrative  these  Eastern  brethren  are  ;  for 
each  of  us  received  upon  either  cheek  the  salutation  of  a  kiss, 
and  other  tokens  of  a  most  affectionate  welcome.  This  recep- 
tion took  place  at  mid-service,  and  at  the  conclusion  all  the  offi- 
ciating clergy  of  the  chapel  came  forward  and  offered  us  the 
assurances  of  their  brotherly  love.  The  eminent  Abbe  Guette 
was  also  of  the  company,  and  joined  in  these  friendly  inter- 
changes with  visible  delight.  It  was  an  occasion,  sir,  of  most 
profound  and  touching  interest.  All  formality  and  reserve  were 
laid  aside,  and,  as  if  relying  upon  our  sincerity  and  good  faith, 


30; 

everything  in  the  holy  place  which  could  interest  us,  was  brought 
to  view  and  explained — the  sacred  vessels — the  priestly  vest- 
ments,— and,  with  especial  solemnity,  the  magnificent  volume 
of  the  Holy  Gospels,  superbly  embossed  and  illuminated.  An 
impulse  which  could  not  be  resisted,  led  our  venerable  Bishop 
to  bow  his  head  and  press  his  lips  to  the  glittering  cover  of  the 
Book,  and  we,  attending  presbyters,  must  have  been  colder  than 
marble  statues  not  to  have  followed  his  example.  It  was  the 
gospel  of  God's  dear  Son,  and  these  were  brethren  ;  our  hearts 
were  enlarged — all  differences  were  forgotten.  We  had  the  same 
faith,  the  same  gospel,  and  in  that  hour,  and  in  those  siveet  offices 
of  fellowship,  we  tasted  the  living  joy  of  Christian  unity. 
[Paper  read  before  the  Christian  Unity  Society.]  ' 

The  following  letter,  received  a  few  months  since  from  the 

Princess  ,  will  explain  itself,  and  will  show,  moreover, 

with  what  discriminating  appreciation  and  unfeigned  interest 
the  Russian  Laity  speak  and  write  of  the  movement  for  inter- 
communion. It  would  add  somewhat  to  the  weight,  perhaps,; 
of  what  the  accomplished  writer  so  strikingly  says,  could  the 
reader  be  informed  of  her  distinguished  position.  But  this 
cannot  be  done  without  danger  of  incurring  her  displea- 
sure : — 

Reverend  Sir  : — It  is  now  almost  a  3^ear  since  I  first  had  the 
pleasure  of  receiving  your  valuable  paper,  the  Church  Journal. 
I  have  ever  since  felt  a  longing  to  express  to  you  my  grateful 
feelings  for  such  a  proof  of  your  friendly  remembrance.  My 
very  insuflScient  knowledge  of  English  has  alone  interfered  with 
my  desire  of  writing  to  you ;  but  the  growing  interest  of  your 
Journal,  and  the  deep  sympathy  I  feel  for  your  earnest  and  gen- 
erous endeavors  to  promote  Church-union,  determine  me  to  plead 
indulgence  for  my  incorrectness  of  language,  and  pray  you  to 
accept  the  sincere,  though  very  defective  expressions  of  my  sym- 
pathy and  esteem.  May  more  w^orthy  lips  than  mine  join  in  the 
hearty  praj^er  for  unity  in  peace — and  for  the  blessing  of  God 
upon  your  work.  Certainly  one  of  the  means  of  attaining  to 
unity  will  be  to  dispel  prejudices,  accumulated  during  many  cen- 
turies, around  the  ancient  Eastern  Church,  and  all  her  earnest 
adherents  will  be  happy  to  peruse  your  valuable  publications. 


31 

A  serious  inquiry  into  the  doctrines  of  the  Church  will  prove  the 
difterence  between  Greek  and  Latin  Catholicism ;  the  first  has 
been  true  to  a  spirit  of  liberty,  united  to  respect  for  antiquity, 
whilst  it  has  nothing  approaching  to  the  despotic  and  mercenary 
tendencies  that  pagan  and  domineering  Rome  has  left  as  a  fatal 
inheritance  to  the  present  successors  of  its  centralizing  power. 
The  decline  of  the  unlawful  authority  that  has  so  long  tj^rannized 
human  conscience,  seems  to  mark  an  epoch  of  renovation  for 
Christianity,  and  should  not  America  lead  the  way  in  this  great 
work  ?***  ******  Ij3^  Europe  many  preju- 
dices stand  as  a  barrier  between  the  Latin  and  the  Oriental 
world.  Different  branches  of  the  Oriental  Church,  indeed,  are 
quite  differently  circumstanced.  One  portion  suffers,  perhaps, 
from  too  much  officious  protection  and  government  interference, 
whilst  the  other  mourns  under  the  fatal  consequences  of  Turkish 
oppression  and  persecution.  These  embarrassments  cannot  ex- 
ist in  your  land  of  libert}^ ;  and  the  Church  as  it  was  formed  by 
the  Apostles,  in  a  spirit  of  Brotherhood,  Love  and  Liberty,  can 
expand,  without  restraint,  for  the  benefit  of  mankind.  May 
such  be  its  high  destiny  in  your  favored  country.    *     *     *     * 

I  should  be  most  happy  in  any  way  to  participate  (according 
to  the  limits  of  my  humble  means)  in  your  generous  and  Chris- 
tian work.  One  of  my  friends,  famous  in  our  literary  world, 
proposes  to  send  3^ou  for  the  Church  Journal,  some  remarks  on 
interesting  points  of  our  church  history ;  others  propose  a  sub- 
scription,* when  some  thing  shall  have  been  effectually  done 
I  will  inform  you  of  it ;  but  let  me  hope  that  however  mean 
our  offerings,  you  will  regard  them  with  Christian  indulgence, 
and  will  accept  them  as  a  proof  of  our  sympathy  and  esteem. 

Let  me  once  more  plead  your  indulgence  for  my  bad  English, 
and  accept.  Reverend  Sir,  the  assurance  of  my  respectful  feel- 
ings. 

Princess  Sophia  ■. 


*  In  about  three  weeks  after  this  letter  was  received,  it  was  followed 
by  a  remittance  of  £20,  "  from  three  or  four  Russians,"  to  the  -Publishing 
Fund  of  the  Russo-Greek  CommxiiQe.— Editor. 


^2 

Letter  from  tlie  Metropolitan  of  Corcyra  to  the  Rev.  Dr. 
W.  Eraser,  of  Alton,  England : — 

CoRCYEA,  the  10th  November,  1864. 

Reverend  Sir: — With  great  gratification  I  received  3-our 
letter  of  the  24th  of  October  last,  in  which  you  were  so  kind  as 
to  communicate  to  me  the  information  respecting  the  establish- 
ment of  ''  The  Eastern  Church  Association,"  in  which  you  solicit 
me  and  my  comprovincial  Bishops  to  take  part,  and  to  enrol 
our  names  in  the  list  of  its  patrons. 

I  indeed  am  grateful  for  the  honour  which  is  proffered  me, 
and  at  the  same  time  I  award  the  praise  which  is  its  due  to  the 
said  Association,  which  has  undertaken  this  work  well  pleasing 
to  God.  And  from  my  heart  I  pray  that  their  pious  purpose 
may  have  a  happy  and  favorable  result.  At  the  same  time,  as 
you  know,  Reverend  sir,  after  the  union  of  the  Seven  Islands 
with  the  Kingdom  of  Greece,  the  archieratic  throne  of  Corcyra 
has  been  put  under  the  jurisdiction  of  the  Holy  Synod  of  Greece  ; 
and  on  this  account,  you  will  understand,  that  I  can  do  nothing 
in  the  matter  on  which  you  write  to  me  separately  from  the 
same  Holy  Synod  to  which  I  am  now  subject. 

You  write,  Reverend  sir,  that  you  earnestly  desire  the  union 
of  the  Christian  Churches.  But,  believe  me,  that  the  Orthodox 
Eastern  Church  of  Christ,  which  has  continued  always  peace- 
able and  very  forbearing,  and  has  never  at  any  time  injured 
other  Christian  Churches  by  proselytism  or  other  means,  un- 
ceasingly prays  that  the  schisms  of  Churches  being  ended  and 
all  heresy  having  died  away,  the  innovations  having  been  laid 
aside  w^hich  have  been  introduced  into  very  many  of  the  Divine 
doctrines  and  sacraments,  and  the  ancient  customs  and  rites, 
the  much  longed  for  day  may  come  in  which  all  Christian 
Churches  may  be  united  into  one,  having  one  Head  Our  Lord 
and  God  Christ  Jesus,  and  for  such  a  desirable  unity  the  Ortho- 
dox Eastern  Church  makes  request  fervently  to  God  each  day, 
in  both  her  morning  and  her  evening  holy  services.  Imploring 
for  you  from  God  all  that  is  good,  I  remain,  your  Reverence's 
humble  servant,  and  one  who  earnestly  prays  to  God  for  you. 

fATHANASIUS, 

3Ietropolitan  of  Corcyra. 
To  the  Rev.  W.  Eraser,  D.C  L.,  Alton,  England. 


33 


Extract  from   the   charge  of  a    Scottish   Bishop  on  the 
Eeunion  Church  of  Christendom  : — 

"The  deepest  thinkers  of  the  day  are  stretching  forth  to  a 
unity  which  shall  comprehend  all  these  scattered  members. 
They  feel  that  if  the  sixteenth  century  was  one  of  dispersion, 
the  nineteenth  and  the  twentieth  must  he  one  of  re-union,  if  the 
Son  of  Man,  when  He  cometh,  is  to  '  find  the  faith  (as  the  orio-i- 
nal  Greek  is  most  correctly  rendered)  on  the  earth.'  While,  on 
the  one  hand,  opinions  hitherto  held  in  solution  are  being  preci- 
pated,  and  men  are  being  called,  as  they  never  have  been  called 
before,  to  choose  between  a  Christianity  organized,  hierarchical, 
and  dogmatic,  and  a  scepticism  implying  sinful  uncertainty  of 
mind;  on  the  other  hand,  as  the  means  of  locomotion  are 
developed,  and  true  Christian  civilization  advances,  prejudices 
are  being  insensibly  worn  down,  rehgious  bitterness  is  giving 
way,  and  men  are  coming  to  see  that  truth  without  love  is  an 
impossibility  in  the  order  of  grace.  And,  as  in  the  century 
preceding  the  Reformation,  earnest  men  of  all  hues  of  opinion 
looked  forward  to  the  assembling  of  a  General  Council  as  the 
great  cure  of  the  evils  of  the  day,  so  now  may  not  we,  laying  to 
heart  the  great  dangers  we  are  in  from  our  unhappy  divisions, 
hope  and  labour,  and  pray  for  the  hour  when  the  Church  of  God 
shall  again  come  together  in  its  glory  and  strength,  when,  com- 
pelled by  the  crushing  assaults  of  the  common  foe,  and  animated 
by  the  earnest  desire  of  peace,  all  who  beheve  in  the  Divinity 
of  our  Blessed  Saviour,  and  in  the  necessity  of  a  visible  Church 
as, His  organ,  shall  assemble  under  the  guidance  of  God  Him- 
self—when every  question  shall  be  calmly  discussed,  every 
claim  candidly  weighed  —  when  misunderstandings  shall  be 
righted,  logomachies  explained— when  love  shall  hold  the  bal- 
ance, and  the  Word  of  God  be  arbiter — when  the  Holy  Ghost 
shall  be  present,  and  Christ  Himself,  as  '  our  Peace,'  '  shall  send 
the  rod  of  His  power  out  of  Zion,'  and  drawing  all  hearts  to 
Himself,  '  will  raise  the  tabernacle  of  David  that  is  fallen,  and 
close  up  the  breaches  thereof;  and  will  raise  up  its  ruins  and 
build  it  as  in  the  days  of  old.'     (Amos  ix.'ll.)" 


34 

From  a  speech  of  the  Bishop  of  Oxford  on  "Keunion 
with  the  great  and  venerable  Churches  of  the  East :" — 

The  work  would  be  best  done  by  endeavoring  not  to  interfere 
with  other  national  Churches  in  their  nationalitj^  and  indepen- 
dence, but  to  communicate  with  them  in  loving  offices,  and  in 
imparting  to  them  and  receiving  from  them  the  truth.  The 
Church  of  England  herself  had  much  to  learn,  and  much  to  gain, 
and  to  suppose  that  \\\Qy  were  altogether  right,  and  others  were 
altogether  wrong, was  the  most  unchristian  attitude  that  any  Church 
could  assume.  (Hear,  hear.)  The  insular  situation  of  the  An- 
glican Church,  which  the  terrible  abuses  of  the  Papacy-  had  forced 
reluctantly  upon  her,  had  been  at  the  root  of  most  of  her  defici- 
encies, and  of  many  of  her  present  greatest  dangers.  It  was 
impossible  for  any  national  Church  not  to  feel,  in  the  mainte- 
nance of  truth,  the  exceeding  evil  which  sprung  from  isolation, 
and  those  things  would  express  themselves  in  their  national 
character,  and  fix  themselves  in  all  the  rules  and  outward  forms 
of  the  Church.  Thus  there  came  to  be  something  like  a  peculi- 
arity of  aspect  even  as  to  the  truth,  and  the  dropping  of  one 
single  portion  of  the  truth  very  soon  evinced  itself  in  the  disturb- 
ance of  the  whole  Creed.  (Hear,  hear.)  Toothing  nourished  more 
an  unhumble  spirit  than  an  assertion  of  independent  rights,  and 
that  spirit  forced  upon  the  reformed  Church  by  the  corruptions 
of  Rome  had  tended  to  impair  her  gentleness  and  humility. 
Nothing  more  opened  the  heart  than  that  which  promoted  sym- 
pathy between  Christian  brethren  everywhere,  and  nothing  more 
narrowed  the  heart  than  that  which  tended  to  substitute  the 
successes  of  a  sect  for  the  increase  of  Christ's  truth  throughout 
Christendom.  (Cheers.)  If  they  were  to  grow  in  the  great 
virtues  of  humility  and  love,  no  means  could  be  greater  than 
those  which  brought  them  in  any  degree  back  again  to  a  real 
inter-communion  between  the  separated  branches  of  the  great 
Church  of  Christ.     (Cheers.) 

Hints  on  Intercommunion.  An  extract  from  an  edi- 
torial of  the  "  Colonial  Church  Chronicle,^''  for  July,  1865  : — 

"  For  the  guidance  of  those  who  would  promote  the  great  and 
praiseworthy^  object  of    Catholic    intercommunion,    these   two 


85 

canons  may  safely  he  laid  down:— Ist.  That  no  compromise 
involving  a  departure  from  Apostolic  doctrine  and  Cbui-ch  order 
is  admissible  ;  2d  That  approximation  to  Eome.  whose  usni-- 
pations  have  been  the  chief  cause  of  the  unhappy  divisions  of 
Christendom,  is  as  unlawful  as  it  is  inex])edient.  * 

Upon  what  basis  then,  it  may  be  asked,  may  the  restoration 
of  Catholic  intercommunion  be  brought  about  '^     The  answer  to 
this  question,  which  at  one  time  seemed   to  be  surrounded  with 
.    formidable  diflficulties,  is  in  itself  simple  and  easy  enough ;  and 
is  felt  to  be  so  more  and  more,  the  more  the  possibility  of  such 
intercommunion  is  inquired  into  and   discussed  in  the  several 
branches    of  the    Church    Catholic.       11ie    Apostolic   basis    of 
Church  communion  throughout  the  world  was  at  the  beginning, 
and  there  is  no  reason  why  it  should  not  be  so  now,   ''  contimu- 
ance   in    the    AjiOHtlen'  docfrwe  and  fellowship.''      Let  the  co- 
ordinate authority-  of  the  Episcopate,  in  its  succession  from  the 
Apostles,  and  the  Apostolic  Doctrine  as  defined  by  the  (Ecu- 
menical Councils,  be  recognized  as  the  only  essential  requisites 
for  intercommunion  ;  and  let  the  freedom  of  all  the  Churches, 
in  ordering  their  internal  discipline  subject  to  the  Apostolic  an- 
thority  of  the  Episcopate,  and  in  framing  their  OAvn  formularies 
of  faith  and  worship  in  conformity  to  Apostolic  doctrine  as  de- 
fined by  the  Great  Councils,  be  mutually  respected  ;  and  inter- 
communion,   as    opportunities   may  arise,    and  occasions    may 
require,  will  follow  as  a  natural  result.    To  such  intercommunion 
it   is   not   necessary    that   the   development    of  the    Episcopal 
organization  should  be  the  same  in  all  the  Churches  ;  that  theii- 
expression  of  Apostolic  doctrine  should  by  them  all  be  cast  into 
the  same  mould  of  language ;  or  that  their  forms  of  worship 
and  ritual  observances  should  be  the  same  in  all. 

Granted  that  in  some  Churches  the  constitution  of  the  Epis- 
copal government  has  undergone  certain  modifications,  such  as 
the  appointment  of  Metropolitans  and  Patriarchs,  on  the  one 
hand,  aiid  on  the  other,  of  Suffragan  and  Assistant  Bishops, 
while  in  othei-s  the  equality  of  rank  of  all  who  are  invested  with 
the  Episcopal  office,  has  been  preserved ;  granted  that  different 
Churches  have  seen  fit  to  adopt  for  their  own  use  special  formu- 
laries and  tests  of  doctrine  rendei-ed  necessary  for  the  preserva- 
tion of  the  faith  under  their  peculiar  circumstances;  granted 
that  in  their  modes  of  worship  great  varieties  of  practice  have 


36 

grown  up,  that  their  usages  and  ceremonies  differ  materially 
one  from  another,  some  of  them  carrying  ceremonial  to  an  undue 
excess,  while  others  run  into  the  opposite  extreme  of  simplicity, 
approaching  to  baldness, — granted  all  this,  what  hindrance  is 
there  to  intercommunion,  if  the  basis  of  Apostolic  Truth  and 
Order  be  held  by  them  all  in  the  spirit  of  charity  and  mutual 
forbearance  ?  If  amidst  all  these  diversities  some  things  be 
found  less  conducive  to  edification,  the  very  fact  of  intercom- 
munion, affording  an  opportunity  for  friendly  comparison,  will 
be  the  most  likely  means  to  procure,  not  by  way  of  constraint, 
but  by  spontaneous  assimilation,  both  the  removal  of  excres- 
cences, and  the  supply  of  deficiencies.  Uniformity  of  regula- 
tions, of  expressions,  of  forms  and  ceremonies,  is  neither 
requisite  nor  attainable,  even  if  it  could  be  shown  to  be  in  itself 
desirable.  That  a  nearer  approach  to  uniformity,  would  be 
conducive  to  more  general  and  more  hearty  intercommunion, 
and  in  that  sense  desirable,  is  no  doubt  true.  But  to  bring  this 
about,  the  way  is,  not  for  the  different  Churches  to  dictate  to 
each  other  terms  of  intercommunion,  but  to  leave  each  other 
free  to  order  themselves  in  matters  not  affecting  the  essential 
common  basis  of  Apostolic  doctrine  and  government.  Agree- 
ment in  all  those  things  which  have  been  left  by  the  Apostles  to 
the  discretion  of  each  Church  ordering  herself  under  their 
successors,  never  can  be  made  the  basis,  though  it  is  sure  to  be 
increasing  by  the  result,  of  Catholic  intercommunion.  And  for 
this  consummation  all  Christian  hearts  in  all  the  Churches  of 
Christendom  may,  and  assuredly  will,  devoutly  pray." 


PAP  EE.  S 

OF   THE 

RUSSO-GREEK  COMMrrPEE, 


I^o.  IX. 

EEPOET  OF  THE  COMMITTEE 


Holden  at  Philadelphia,  in  October,  A.  D.  1865. 


The  Committee  appointed  at  the  last  General  Convention  ''to 
consider  the  expediency  of  opening  communication  with  the 
Russo-Greek  Church,  to  collect  authentic  information  bearing 
upon  the  subject,  and  to  report  to  the  next  General  Conven- 
tion," beg  leave  to  report  as  follows  : — 

At  the  first  meeting  of  the  Convocation  of  the  Province  of 
Canterbur}^,  of  the  United  Church  of  England  and  Ireland, 
after  the  appointment  of  our  Committee,  a  Petition  was  pre- 
sented by  the  Lower  to  the  Upper  House  of  Convocation 
touching  this  matter,  in  the  following  words : — ■ 
*'To  His  Grace  the  President  and  their  Lordships  the  Bishops  in  the 

Upper  House  of  Convocation  of  the  Province  of  Canterbury  assembled : 
"  The  humble  petition  of  the  undersigned  members  of  the  Lower  House 

of  the  Convocation,  Shoiceth : — 

"  That  j^our  petitioners  have  learned  with  much  interest  that,  in  the 
recent  Synod  or  Convention  of  the  Bishops  and  Clergy  of  the  United 
States  of  America,  certain  steps  were  taken  with  a  view  to  promote 
Intercommunion  between  the  Russo-Greek  Church  and  tlie  Anglican 
Communion : 

"That  your  petitioners  believe  that  the  present  time  may  be  more 
favorable  than  former  times  have  been,  for  efforts  in  that  direction  ; 

"They  therefore  humbh^  pray  your  Venerable  House  to  use  your 
endeavors  to  bring  about  such  intercommunion. 

"  And  your  petitioners  will  ever  pray,"  &c. 

F.  C.  Masstnguerd,  Proctor  for  Lincoln  Diocese. 
Edward  Bickersteth,  Archdeacon  of  Buckinghauj. 

G.  AiSTHONY  Denison,  Archdcacou  of  Taunton. 
James  Waylakd  Joyce,  Proctor  Diocese  of  Hereford. 


2 

F.  K.  Leighton,  Proctor  Diocese  of  Oxford. 

H.  A.  WooDGATE,  Proctor  for  Diocese  of  Worcester. 

Henky  Burton,  Proctor  for  clergy  Diocese  of  Litclilield. 

James  Fendall,  Proctor  Diocese  of  Ely. 

Ai.WYNE  CoMPTOX,  Proctor  for  clergy  Diocese  Peterboro'. 

Augustus  P.  Saunders,  Dean  of  Peterboro'. 

John  Jebb,  D.D.,  Proctor  for  clergy  Hereford. 

W.  B.  Otter,  Arclideacon  of  Lewes. 

E.  Harold  Browne,  Proctor  for  clergy  Diocese  of  Exeter. 

J.  Bartholomew,  Archdeacon  of  Barnstaple. 

K.  W.  Ji3LP,  D.D.,  Proctor  for  chapter  of  Oxford. 

Chr.  Wordsworth,  D.D.,  Proctor  for  chapter  of  Westminster. 

W.  A.  Bouverie,  Archdeacon  of  Norfolk. 

Thomas  Mills,  Proctor  for  Archdeaconry  of  Sutiblk. 

George  Prevost,  Proctor  for  clergy  of  the  Diocese  of  Gloucester  and 
Bristol. 

E.  A.  Ommanny,  Proctor  for  clergy  of  Bath  and  Wells. 

John  Bramston,  Proctor  Diocese  of  Rochester. 

Henry  C.  Bagot,  Proctor  Diocese  of  Litchtield. 

Charles  F.  Kennaway,  Proctor  for  the  Diocese  of  Gloticester  and 
Bristol. 

Henry  Moore,  Archdeacon  of  Stafford. 

John  Douglas  Giles,  Archdeacon  of  Stowe. 

John  Hutchinson,  Proctor  for  Litchtield  chapter. 

John  H.  Horner,  Proctor  Diocese  of  Bath  and  Wells. 

S.  Best,  Proctor  Archdeaconry  of  Winchester. 

Thomas  Sanctuary,  Archdeacon  of  Dorset. 

H.  T,  FowLKEs,  Archdeacon  of  Montgomery. 

Charles  Lloyd,  Ptector  of  Chalfort  S.  Giles,  (Frbctor  Diocese  of  Ox- 
ford. ) 

Henry  Mackenzie,  Proctor  for  clergy  of  Lincoln. 

JopiN  Down  ALL,  Archdeacon  of  Totness. 

John  C.  B.  Biddell,  Proctor  for  Diocese  of  Canterbury, 

Douglas  H.  Gordon,  Proctor  of  chapter  of  Salisbury. 

C.  A.  St.  John  Mildmay,  Archdeacon  of  Essex. 

PIenry  Alford,  Dean  of  Canterbury. 

Henry  Thompson,  Proctor  Archdeaconry  of  Lewes,  Diocese,  of  Chi- 
chester. 

KiCHARD  BiscoE,  Proctor  Diocese  of  St.  Asaph. 

I.  Sandford,  Archdeacon  of  Coventry. 

Richard  Seymour,  Proctor  for  clergy  of  Worcester, 

A.  M.  Hopper,  Proctor  of  clergy  for  Norwich. 

John  Griffith,  Proctor  of  chapter  of  Rochester. 

Henry  Glynne,  Proctor  of  chapter  of  St.  Asaph. 

William  Crawley,  Archdeacon  of  Monmoutli. 

James  Randall,  Archdeacon  of  Berks. 

Edward  A    Dayman:., Proctor  for  ArchdeaconvT  of  Dorset, 


> 


3 

Owing  to  the  pressure  of  business,  this  matter  wp.s  not  reaclsed 
by  the  Upper  House  during  that  session  of  Convocation  ;  but 
during  the  next  session,  in  July  of  the  same  year,  it  was  moved 
by  his  Lordship  the  Bishop  of  Oxford  : 

*'  Tliat  his  Grace,  the  President,  be  requested  to  direct  the  Lower  House 
to  appoint  a  committee  to  communicate  with  the  committee  appointed  at 
the  recent  Synod  of  the  Bishops  and  Clergy  of  the  United  Stales  of 
America,  as  to  intercommunion  with  the  Kusso-Greek  Church,  and  to 
communicate  the  result  to  the  Convocation  at  a  future  session." 

The  Bishop  of  Chichester  seconded  the  motion,  which  on 
being  put,  was  agreed  to  unammously. 

Pursuant  to  this  action  of  the  LTpper  House  of  Convocation, 
the  Lower  House  appointed  the  following  committee  : 

The  Archdeacon  of  Taunton,  (Denisox)- 

The  Archdeacon  of  Buckingham,   (Bickeksteth,  Prolocutor  of  Con 

vocation.) 
Rev.  Dr.  Leighton,  Warden  of  All  Souls,  and  Proctor  for  the  Diocese 

of  Oxford. 
Rev.  Lord  Alwyne  Comptox, Proctor  for  Diocese  of  Peterboro'. 
Rev.  Sir  George  Pkevost,  Archdeacon  of  Gloucestc]'. 
Rev.  Chancellor  Massixgeekd,  Proctor  for  Diocese  of  Lincoln. 
Rev.  J.  Raxdall,  Archdeacon  of  Berks. 
Rev.  Caxox  Mackexzib,  Proctor  of  clergy  of  Lincoln.' 
Rev.  J.  Fexdall,  Proctor  for  the  Diocese  of  Ely. 
Rev.  R.  Seymour,  Proctor  for  clergy  of  Worcester. 

At  the  meeting  of  Convocation  in  February  of  1864,  this 
Committee  reported  progress,  asking  leave  to  sit  again,  and 
that  Canon  (now  Archdeacon)  Wordsworth  be  added  to  their 
number,  which  was  carried  b}^  acclamation. 

At  the  meeting  of  Convocation  in  February  of  the  present 
year  the  Committee  reported  as  follows  :■ 

The  Committee  appointed  by  command  of  His  Grace  tlie  President  and 
their  Lordships  of  the  Upper  House,  1868,  "to  communicate  with  the 
Committee  appointed  at  a  recent  Synod  of  the  Bishops  and  Clergy  of  the 
United  States  of  America,  as  to  intercommunion  with  the  Russo-Greek 
Church,  and  to  communicate  the  result  to  Convocation  at  a  future 
Session," 

Report  as  follow^s  : — 

That,  as  the  limited  power  conferred  upon  your  Committee  by  the 
terms  of  their  appointment  did  not  authorise  tl)em  to  enter  into  direct 


s 


intercourse  with  the  authorities  of  the  Eastern  Church,  the  Report  of 
their  proceedings  will  be  mainly  occupied  with  the  account  of  their  cum- 
muuications  with  the  Committee  of  the  Convention  of  the  Church  in  the 
United  States  on  the  same  subject. 

The  action  of  Convocation  in  appointing  this  Committee  was  hailed 
with  great  satisfaction  by  the  American  Church,  and  the  intercourse 
between  the  members  of  the  two  Committees  has  been  of  the  most 
friendly  and  cordial  character. 

Your  Committee  were  favoured  by  the  Honorable  Mr.  Ruggles,  a  dis- 
tinguished Statesman,  and  eminent  Member  of  the  American  Committee 
of  Convention,  with  some  particulars  of  his  visit  to  Russia. 

And  at  their  first  meeting  they  had  the  advantage  of  personal  commu- 
nication with  the  Rev.  J.  F.  Young,  Ihe  Secretary  of  the  Committee  of 
tlic  American  Convention,  and  whom,  in  compliance  with  the  terms  of 
thi'ir  commission,  they  had  invited  to  attend  their  meeting. 

But  your  Committee,  not  being  required  by  the  terms  of  their  commis- 
sion to  report  at  the  next  session,  were  induced,  in  consideration  of  the 
extreme  dehcacy  of  the  questions  involved,  to  defer  their  report  until  the 
present  time. 

They  now  proceed  to  record  the  progress  that  has  been  made. 

Mr.  Young  and  Mr.  Ruggles  were  both  received  in  the  most  cordial 
manner  by  the  Metropolitans  of  Moscow  and  St.  Petersburg,  and  other 
members  of  the  Holy  Governing  Synod,  who  expressed  their  earnest 
interest  in»the  question,  and  their  desire  to  co-opeiate  in  any  measures 
having  for  their  object  the  restoration  of  unity. 

The  Committee  of  the  American  Convention  have  begun  to  issue  a 
series  of  papers,'  with  the  object  of  recording  their  own  proceedings,  and 
giving  information  as  to  the  principles  and  practices  of  the  Eastern 
Church. 

It  is  an  instance  of  the  increasing;  interest  that  is  taken  in  this  question 
at  home  that  3^our  Committee  are  enabled  to  state  to  the  House  that  there 
has  been  formed  in  England  an  association  called  ''  The  Eastern  Church 
Association,"  which  already  numbers  among  its  patrons  tlie  Most  Reve- 
rend the  Archbishop  of  Belgrade,  the  Most  Reverend  the  Archbishop  of 
Dublin,  with  several  more  of  our  English  Bishops,  the  principal  objects 
of  which  are  to  inform  the  English  public  as  to  the  state  of  the  Eastern 
Churches,  and  to  make  known  the  doctrines  and  principles  of  the 
Anglican  Church  to  the  Christians  of  the  East. 

Your  Committee  have  been  favored,  at  their  last  meeting,  with  the 

presence  of  the  Very  Reverend  Archpriests  Popoff  and  Wassilieff,  Chap- 

ains  to  the  Imperial  Emliassies  of  Russia  at  London  and  Paris,  from  both 

»f  whom  they  have  received   the  most   cordial  assurances  of  personal 

o-operation. 

It  would  be  premature  to  lay  down  any  principles  or  conditions  on 
rb'^-h  ^t  may  seem  to  your  Committee  that  such  intercommunion  as  is 

•^'.tr:p;i-t^^.  ^nay  be  brought  about  :  further  than  this,— 


To  establish  such  relations  between  the  two  Communions  as  shall 
enable  the  Laity  and  Clergy  of  either  to  join  in  the  sacraments  and  offices 
of  the  other,  without  forfeiting  the  Communion  of  their  own  Church. 

That  any  overtures  towards  such  an  object  should  be  made,  if  possible, 
in  co-operation  with  those  Churches  with  which  the  Church  of  England 
is  in  Communion.     And 

That  such  overtures,  whenever  made,  should  be  extended  to  the  other 
Eastern  Patriarchates,  and  not  confined  to  the  Russo-Greek  Church. 

With  this  view,  your  Committee  ask  leave  to  sit  again,  and  suggest 
that,  if  the  Convocation  of  York  should  think  fit  to  delegate  any  of  its 
members  to  sit  with  them,  they  should  be  authorized  to  confer  with  them, 
and  also  to  co-operate  with  any  Committees  of  other  Branches  of  the 
Anglican  Communion, 

Your  Committee,  citing  the  words  of  the  Venerable  Patriarch  and 
Synod  of  Constantinople,*  that  "the  Orthodox  Church  of  the  East  has 
never  ceased  to  offer,  with  tears,  fervent  prayers  to  her  God  and  Saviour, 
Who  maketh  of  two  One,  breaking  down  the  middle  wall  of  separation 
between  them,  that  He  may  bring  all  Churches  into  One  Unity,  giving 
them  sameness  of  Faith  and  Communion  of  the  Holy  Ghost,"  conclude 
with  the  words  of  the  Prayer  famiUar  to  us  all,  "  That  as  there  is  but  one 
Body  and  one  Spirit  and  one  Hope  of  our  Calling,  one  Lord,  one  Faith, 
one  Baptism,  one  God  and  Father  of  us  all,  so  we  may  henceforth  be  ail 
of  one  heart  and  of  one  soul,  united  in  one  holy  bond  of  Truth  and  Peace;, 
of  Faith  and  Charity,  and  may  with  one  mind  and  one  mouth  glorify 
God,  through  Jesus  Christ  our  Lord." 

Signed,  on  behalf  of  the  Committee, 

F.  C.  MASSINGBERD. 


In  two  Synods,  at  least,  of  the  Dioceses  of  the  Church  of 
Scotland,  resolutions  have  been  passed  responsive  to  the  move- 
ment towards  Intercommunion  of  our  last  General  ConventioH. 

At  the  Moray  and  Koss  Diocesan  Synod,  on  July  26th,  the 
following  resolution  was  unanimously  agreed  to  :— 

"That  the  Synod  of  Moray  and  Ross,  having  taken  into  consideration 
the  subject  of  Intercommunion  between  the  Eastern  Church  and  the 
British  and  American  Churches,  resolves  to  petition  the  Episcopal  Synod 
of  this  Church  to  take  such  steps  as  may  appear  desirable  for  co-operating 
with  the  Committee  of  the  Convocation  of  Canterbury,  and  the  Committee 
appointed  by  the  General  Convention  of  the  American  Church  for  the 
effecting  of  this  object." 


*  Addressed  to  the  Very  Reverend  Archpriest  WassilieflF  and  the  Very  Reverend  Abb6 
Guettee,  editors  of  the  Union  Cr4tienne,  and  quoted  at  p.  291  of  the  first  Paper  of  the  Russo- 
Greek  Committee  of  the  American  Convention. 


The  following  motion  was  also  passed : — 

"The  Synod  considering  the  great  evils  the  Christian  World  is  in 
through  its  unhappy  divisions,  and  the  great  duty  of  promoting  unity  and 
concord  among  independent  Churches,  further  resolves  that  the  Bishops 
he  requested  to  take  into  their  serious  consideration  the  question  of  the 
orders  of  the  Scandinavian  Churches,  and  aid,  as  far  as  in  them  lies,  any 
project  for  intercommunion  with  the  same,  provided  it  can  he  done  on 
CathoUc  grounds,  and  in  accordance  with  Catholic  principles." 

At  the  Aberdeen  Diocesan  Synod,  on  August  8th,  the  follow- 
ing motion  respecting  Intercommunion  with  the  Eastern  Church 
was  carried  unanimously : — 

"That  the  Sjniod  of  Aberdeen,  having  taken  into  consideration  the 
subject  of  Intercommunion  between  the  Orthodox  branches  of  the  holy 
Eastern  Church,  and  the  British  and  American  branches  of  the  Church 
Catholic,  resolves  to  petition  the  Episcopal  Synod  of  this  Church  to  take 
such  steps  as  may  appear  desirable  for  co-operating  with  the  Committees 
which  have  been,  or  may  be,  appointed  by  the  Convocations  of  the  pro- 
vinces of  Canterbury  and  York,  and  the  Committee  appointed  by  the 
General  Convention  of  the  American  Church,  for  the  carrying  out  of  this 
great  object." 

Besides  the  Synodical  action  of  the  Churches  of  England 
and  Scotland  above  mentioned,  as  one  of  the  results  of  the  great 
interest  upon  the  subject  of  Intercommunion  in  our  mother 
Church,  a  voluntary  association  has  been  formed  in  England 
for  the  promotion  of  this  end,  called  the  Eastern  Church  As- 
sociation, 

Its  objects,  as  embodied  in  the  Resolutions  passed  at  the  General  Meet- 
ing of  April  13th,  1864,  are  : — 

I.  To  inform  the  English  public  as  to  the  state  and  position  of  the 
Eastern  Christians,  in  order  gradually  to  better  their  condition  through 
the  influence  of  public  opinion  in  England. 

II.  To  make  known  the  doctrine  and  principles  of  the  Anghcan  Church 
to  our  Christian  brethren  of  the  East. 

III.  To  take  advantage  of  all  opportunities  which  the  Providence  of 
God  shall  afford  us,  for  Intercommunion  with  the  Orthodox  Church,  and 
also  for  friendly  intercourse  with  the  other  ancient  Churches  of  the  East. 

IV.  To  assist,  as  far  as  we  are  able,  the  Bishops  of  the  Orthodox 
Churcli  in  tlieir  efforts  to  promote  the  spiritual  welfare  and  education  of 
their  flocks. 

This  Association  numbers  among  its  patrons  the  Archbishop 
of  Dublin,  the  Metropolitan  of  Servia,  the  Bishop  of  Oxford, 


etc.,  etc. J  besides  many  of  the  most  distinguished  and  influen- 
tial of  the  Clergy  and  Laity  of  the  Church  of  England.  And 
for  the  diffusion  of  general  information  on  this  subject,  they 
have  commenced  the  issue  of  a  series  of  Papers,  similar  to  those 
issued  by  us. 

And  3^our  Committee  have  learned,  from  various  sources,  and 
with  the  liveliest  pleasure,  that  the  movement  towards  Inter- 
communion has  excited  the  interest,  and  enlisted  the  sympathies 
generally,  of  the  whole  Oriental  Church.  The  Ecclesiastical 
Periodicals  of  Petersburg  and  Moscow,  and  other  cities  of  Rus- 
sia, those  of  Yenice,  Athens,  Smyrna,  and  Constantinople,  and 
other  important  towns  in  the  Levant,  liaA^e  not  only  informed 
their  readers,  generally,  in  regard  to  this  matter,  but  translated 
for  their  papers  more  or  less  of  what  has  been  published  by  us  ; 
and,  so  far  as  we  have  heard,  the  Oriental  Church,  in  all  its 
branches,  is  kindl}'  and  favourably  predisposed  in  this  matter. 

During  the  summer  of  1863,  a  member  of  our  Committee, 
the  Hon.  S.  B.  Ruggles,  having  been  commissioned  by  the 
Government  of  the  United  States  as  its  Representative  to  the 
International  Statistical  Congress  which  assembled  at  Berlin, 
inPrussia,  proceeded  thence  on  a  short  visit  to  Russia.  During 
his  sojourn  in  that  country  he  was  favoured  with  several  inter- 
views with  those  of  the  highest  official  position,  among  whom 
was  the  venerable  Metropolitan  of  Moscow. 

In  those  interviews,  the  attention  of  the  Imperial  authorities 
w^as  invited  to  the  striking  geographical  analogies  between 
Russia  and  the  American  Union,  in  the  vast  territorial  extent 
of  their  lands  and  waters,  phjT^sically  constituting  them  the  two 
great  Continental  Powers  of  modern  days. 

The  steadity  increasing  convergence  of  the  two  Nations  in 
their  march  of  civilization  in  the  Northern  Pacific,  opening  a 
new  Hemisphere  for  inter-continental  commerce,  was  also  dwelt 
upon,  and  especially  in  connexion  with  the  continental  tele- 
graphic enterprises  so  characteristic  of  both.  It  was  claimed, 
that  by  their  joint  efforts,  not  only  would  New  York  and  Wash- 
ington be  united,  by  daily  intercourse,  with  Moscow  and  St. 
Petersburg,  but  that  Asiatic  branches,  extending  through  Ja- 
pan, China  and  Australia,  practically  placing  the  Pagan  nations 
of  the  distant  East,  side  by  side  with  the  Christendom  of  Eu- 
rope and  America,  would  ere  long  convert  the  Pacific  into  one 


8 

vast  theatre,  not  only  of  commercial  movement,  but  also  of 
religious  advancement,  triumphantly  carrying  the  Cross  and 
the  Word  of  Christ  into  that  long  benighted  portion  of  the 
globe. 

In  hastening  such  a  final  development,  the  peculiar  importance 
of  friendly  and  fraternal  intercourse  between  the  Orthodox 
Apostolical  Churches  in  the  two  Nations,  now  presenting  so 
many  points  of  agreement,  was  respectfully  but  earnestly  as- 
serted. Expressly  disclaiming  any  wish  for  the  premature  dis- 
cussion of  any  theological  or  ecclesiastical  questions,  it  was 
deemed  to  be  neither  ill-timed  nor  improper,  to  suggest  to  the 
ecclesiastical  authorities  in  Russia,  that  any  existing  religious 
sympathies  between  the  two  I^ations,  would  be  materially 
strengthened  by  the  mutual  interchange,  on  the  part  of  the 
two  Churches,  among  the  pioneers  intermingling  in  those  distant 
regions,  of  the  religious  offices  common  to  both,  and  especially 
in  the  Christian  duties  of  visiting  the  sick  and  burying  the 
dead. 

The  General  Convention  will  be  gratified  to  hear  that  the  ven- 
erable and  benevolent  Philaret,  Archbishop,  and  Metropol- 
itan of  Moscow,  to  whom  this  suggestion  was  made,  not  only 
gave  it  his  prompt  and  cordial  concurrence,  but,  after  listening 
with  interest  to  the  statement  of  the  active  efforts  in  progress 
for  promoting  the  phj^sical  welfare  of  the  two  Nations  on  the 
Northern  Pacific,  expressed  his  willingness  to  submit,  without 
delay,  to  the  Holy  S^mod  at  St.  Petersburg,  the  question  of  es- 
tablishing a  Russian  Church  at  San  Francisco. 

We  would  add  in  this  connection  that  we  have  been  informed 
by  the  Bishop  of  Honolulu,  since  his  Lordship's  arrival  here, 
that  officers  of  the  Russian  Navy  who  visit  the  Sandwich  Islands, 
eagerly  avail  themselves  of  the  services  of  our  church,  in  prefer- 
ence to  those  of  the  Papal  or  non-Episcopal  Communions.  To 
this  we  may  add  the  fact,  unimportant  in  itself,  except  as  to  the 
indication  which  multiplied  instances  of  this  sort  afford  of  the 
practical  importance  this  subject  is  assuming,  that  while  our 
missionary  to  Mexico  was  temporarily  sojourning  last  spring  in 
the  Capital  of  that  Empire,  he  was  called  on  to  marrj^  an 
Austrian  Prince  and  Princess,  both  of  whom  were  members  of 
the  Orthodox  Church,  and  who  sought  and  obtained  permission 
of   the  Emperor  Maximilian  to  be  married  according  to  the 


rites  of  the  Angio-Catholic  instead  of  those  of  the  lloman 
Catholic  Communion  ;  and  the  permission  being  granted,  were 
married  accordingly. 

Just  as  Mr.  Ruggles  returned  from  Russia,  the  Secretary  of 
the  Committee,  the  Rev.  J.  F.  Young,  D.  D.,  went  abroad  to 
remain  for  some  months  in  Europe.  While  in  England  he 
enjoyed  the  privilege  of  meeting  and  conferring  with  the  Com- 
mittee of  Convocation,  by  whom  he  was  received  with  the  most 
hearty  cordiality,  and  whose  deliberations  he  was  invited  to 
share  in  on  several  occasions. 

From  England  Dr.  Young,  by  desire  of  the  Committee,  pro- 
ceeded to  Russia,  that  he  might  officially,  and  in  their  behalf, 
acquaint  the  authorities  of  the  Church  in  that  Empire  with  our 
action  in  the  premises,  and  learn,  so  far  as  might  be  done  within 
the  limits  of  our  restricted  powers,  the  disposition  of  those  au- 
thorities respecting  this  movement. 

On  arrivino;  in  St.  Petersburo^  he  waited  at  once  on  the  Ober- 
Procurator  of  the  Holy  Governing  Synod  of  the  Church  of  All 
the  Russias,  by  whom  he  was  courteously  received,  and  referred, 
touchmg  the  matter  of  his  mission,  to  his  Eminence  Philaret, 
Metropolitan  of  Moscow. 

On  arriving  in  Moscow,  he  waited  upon  the  Metropolitan  as 
soon  as  due  arrangements  could  be  made  for  an  interview,  and, 
first  of  all,  laid  before  him  the  letters  of  commendation  and  fra- 
ternal salutation  in  the  Lord,  with  which  he  had  been  kindly 
favoured  before  his  departure,  by  the  Right  Reverend  the  Bish- 
ops of  Michigan,  Western  New  York,  Pennsylvania,  Maine,  New 
York,  and  the  Assistant  Bishops  of  Connecticut  and  Pennsyl- 
vania, and  which  were  addressed  to  the  Patriarchs,  Metropoli- 
tans, and  Bishops  of  the  Orthodox  Eastern  Church.  Dr.  Young 
had  the  honor  of  meeting  likewise  at  this  interview,  besides  the 
Metropolitan,  the  Bishops  Leonidas  and  Sabas,  Vicars  to  the 
Metropolitan  of  Moscow,  and  also  the  Rector  of  the  University 
of  Moscow. 

The  interview  was  of  some  three  hours'  duration,  and  the  sub- 
jects of  conversation  were,  for  the  most  part,  matters  of  fact 
respecting  the  history,  doctrines,  usages,  and  practical  opera- 
tions of  the  Anglo- Catholic  Communion  since  the  Reformation. 
At  the  close  of  this  conversation,  the  Metropolitan  invited  his 
visitor  to  another  interview,  on  a  subsequent  evening.     At  the 


10 

close  of  this  second  interview,  which  was  more  cordial  and  sat- 
isfactory even  than  the  first,  as  the  Metropolitan  handed  back 
the  letters  of  the  American  Bishops  which  had  been  left  for  his 
perusal  on  the  previous  evening,  he  said :  ''Will  you  inform  the 
American  Bishops  who  have  been  so  kind  as  to  send  us  these 
fraternal  greetings,  that  the  perusal  of  what  they  have  written 
has  given  me  great  pleasure,  and  that  the  Russian  Bishops, 
generally,  will  reciprocate  the  sentiments  they  have  so  kindly 
expressed.  And  for  myself  personally,  will  you  bear  from  me 
the  kiss  of  peace  to  the  whole  venerable  Hierarchy  of  the 
American  Church.  Assure  them  of  my  warmest  sympathy  and 
love,  and  of  my  prayer  and  hope  that  we  may  soon  be  one  in 
mind,  as  we  are  already  one  in  heart,  in  Christ  Jesus." 

Returning  to  St,  Petersburg,  Dr.  Young  was  favoured  with  a 
protracted  interview  with  his  Eminence  Isidore,  Metropolitan 
of  Petersburg  and  President  of  the  Holy  Governing  Synod, 
to  whom  likewise  he  presented  the  letters  he  had  the  honor  to 
bear  from  the  American  Bishops.  On  perusing  the  letters,  and 
noting  their  contents,  the  Metropolitan  proposed  to  lay  them 
before  the  Holy  Synod  on  the  following  day,  inviting  the  bearer 
of  them  to  be  present,  when  he  had  the  honor  of  being  presented 
to  the  members  of  the  Synod  individually,  by  whom  he  was 
courteously  and  cordially  received. 

At  the  suggestion  of  his  Excellency  the  Ober-Procurator,  the 
letters  were  left  in  the  hands  of  the  Holy  Synod  to  be  depos- 
ited in  its  archives,  accompanied  by  a  memorandum  written  at 
the  special  request  of  the  Metropolitan  of  Petersburg,  explana- 
tory of  the  circumstances  which  called  them  forth. 

The  following  is  a  copy  of  the  letters  and  memorandum  : 

Beatissimis  et  Sanctissimis  Patriarcliis,  necnon  Prsestantissimis  Metro- 
politanis  et  Episcopis,  Ortliodoxoe  in  partibiis  Orientalibus  Ecclesiae,  in 
nomine  Domini  nostri  Jesu  Christi,  Salutem  dat  Guilehnus  Heathcote 
De  Lancey,  S.T.D.,  LL.D.,  D.C.L.,  Oxon.  Dioecesis  Novi-Eboraci  occi- 
dentahs  Episcopus. 

Quum  nuper  magna,  Ecclesise  Anglocatliolicae  in  Civitatibus  Americae 
Septentrionalis  foederatis,  Comita  collegium  quorundam  virorum  nomi- 
nassent,  cui  partes  venirent  quserendi  utrum  consilia  cum  Ecclesia  Russo- 
Hellenica  communicare  expediret,  necnon  de  ca  re  omnia  colligendi  quae 
fide  digna  reperirentur  :  ego  quidem  et  in  meo  nomine  et  in  nomine  col- 
legii  supra-dicti,  cnjus  Prseses  sum,  vobis,  Fratres  dilectissimi,  notum 
facio  et  commend o  virum  reverendum  Johannem  Freeman  Young,  artium 


11 

magistrum  et  presbyterum,  qui  ejusdem  coUegii  et  scriba  est  et  particeps, 
et  pro  eo  vestram  fidem  et  opem  magnopere  liagito. 

Permultis  quidem  viris,  qui  in  bac  terrarura  regione  Ecclesiam  nostram 
diligunt,  cordi  vehementer  est  arctioribus  fraterni  amorisHvinculis  com- 
plecti  Ecclesiam  Sanctam  Orientalem,  dum  sacra  beat!  Evangclii  Domini 
Nostri  Jesu  Christi  principia  constanterteneamus,  sicut  ea  a  Sanctis  Con- 
ciliis  (Ecumenicis  proposita  sunt  et  definita. 

Quare  virum  bunc  reverendum,  qui  bas  nostras  litteras  vobis  tradit, 
quique  optimam  inter  nostros  clericos  voluntatem  ad  eas  res  pramovean- 
das  prae  se  tulit,  et  egregium  inter  presbyteros  Ecclesise  S.  S.  Trinitatis 
Nov-Ebor.  locum  occupat,  Dei  imprimis  praesidio  et  favori,  deinde  vestrae 
benevolentiae,  opi,  bumanitati,  studiosissime  et  amantissime  commendo. 

Cujus  rei  in  testimonium  bis  prsesentibus  nomen  meum  ipse  subscripsi, 
meuraque  sigillum  affixi,  MDCCCLXIII,  Kal.  Dec. 

[L   s  ]  GUILELMUS  HEATHCOTE  DE  LANCEY. 

Diocesi^Novi-Eboraci  Occidentalis  Episcopus. 


Benedictissimis  et  Sanctissimis  Patriai'cbis  et  Prses' antissimis  Episcopis 
Sanctae  in  partibus  Eois  Orthodoxse  Ecclesise,  Salutem. 

Salutem  vobis  in  Cbristo  plurimam  ex  animo  nuntiaraus  et  a  Deo.  O. 
M.,  assidue  precamur  ut  beati  vivatis  et  optimo  successu  Regno  Dei  Nos- 
tri et  Salvatoris  Jesu  Christi  consulatis. 

Hodie  autem  vobis  in  Cbristianam  curam  et  fidem  commendamus 
egregium  nostrum  amicum,  virum  Reverendum  Jobannem  Freeman 
Young,  qui  inter  presbyteros  est  Ecclesise  S.  S.  Trinitatis  in  urbe  et 
Diocesi  Novi  Eboraci. 

Excedit  ille  vir  a  patria  rem  magnam  pro  virili  provecturus,  et  Patri- 
arcbas  Episcoposque  Ecclesise  Orientalis  certiores  facturus  de  fraterno 
erga  ipsos  Episcoporum  Ecclesise  Catliolicse  in  civitatibus  Americse  Sep- 
tentrionalis  foederatis  amore.  Ex  animo  quidem  cupimus  arctioribus  uni- 
tatis  nexibus  cum  magna  ista  unius  Ecclesise  Catbolicse  et  Apostolica' 
parte  conjungi.  Tempus  vero  jam  adest,  in  quo  leviuscula  omnia  qua' 
Ecclesiam  dividunt  aut  negligenda  sunt  aut  deponenda,  et  unitas  Cbris- 
tianorum  per  orbem  terrarum  stabilienda.  Huic  nostro  in  Domino  dilecto 
Alio  summam  fidem  et  benevolentiam  habemus,  et  magnopere  a  Deo 
petimus  ut  per  ejus  operam,  vestris  auxiliis  provectam  firmioribus  frater- 
nse  voluntatis  vinculis  constringatur  cum  venerabili  ista  et  nobili  Ecclesia 
Orientis  Ortbodoxa  hsec  ejusdem  familiae  pars,  quae  ex  Eois  plagis  origi- 
nes  duxit,  et  sub  Divini  magistri  tutela  adbuc  in  hac  occidentali  regione 
permanet  Integra  quamvis  sub  iniquo  Patriarcbae  Romani  imperio,  domi- 
nium ejus  injuste  occupatum  crudeliterque  usurpatum  per  multa  ssecula 
fuerit  ei  perferendum.  Salvete,  Fratres  Dilecti,  fausti  este  et  felices  in 
magno  opere  promovendo,  quod  vobis  a  Cbristo  in  manus  permissum  est. 

Ego  sum  frater  vester  in  Cbristo  amantissimus. 

.      g  .        SAMUEL  ALLEN  McCOSKRY, 

Episcopus  Michiganensis. 
Detroit^  datum,  A.  D.  MDCCCLXIII. 

Mensis  JS'ovembris,  die  vicessimo  quinto. 


12 

My  Dear  De.  Young  : 

We  have  but  just  received  yours  of  the  23d  inst.  We  rejoice  to  hear 
that  you  are  to  visit  the  East,  and  hope  that  your  intercourse  with  the 
Hierarchy  and  other  Ecclesiastics,  and  members  of  their  Churclies  may  ^ 
be  pleasant  and  profitable.  One's  heart  yearns  for  more  of  intercourse 
and  good  understanding,  and  we  welcome  everything  which  tends  to  it, 
provided  it  be  oh  terms  which  do  not  involve  on  our  part  any  surrender- 
ing of  important  principles.  We  beg  you,  as  opportunity  offers,  and  in 
quarters  where  it  may  not  seem  obtrusive  or  unaccejDtable,  to  tender  our 
fraternal  and  most  cordial  salutations  to  any  Patriarchs,  Metropolitans, 
Arch-Bishops  or  Bishops,  whom  you  may  meet,  and  indeed  to  any  Priests 
or  other  members  of  the  Orthodox  Oriental  churches. 

Commending  you  to  God,  and  to  the  word  of  His  Grace,  we  are 
Faithfully  your  friend  and  Brother, 
j-^  g  -|        ALONZO  POTTER, 

9  Bishop  of  Pennsylvania. 

[L  s  ]        ^^^^'  BACON  STEVENS, 

AssH  Bishop  Diocese  of  Penna. 
Philadelphia,  Pennsylvania, 

Noveraber  27th,  1863. 

Benedictissimis  Sanctissimisque  Patriarchis  ac  Praestantissimis  Metro- 
politanis  Episcopisque  Ecclesise  Sanctse  Orthodoxae  Orientalis. 

Pax  a  Deo  Patre,  et  Christo  Jesu  Domino  Nostro ! 

Virum  Reverendum  Johannem  Freeman  Young,  Presbyterum  Ecclesiae 
AmericanaD,  in  terras  Orientales  peregrinantem,  vestrse  caritati  com- 
mendo,  ut  eum  suscipiatis  in  Domino,  et  pro  vestra  benignitate  in  quo- 
cumque  negotio  ad  Ecclesise  utilitatem  unitatemque  perficiendo  adjuvetis. 
Nos  autem,  in  littoribus  his  transoceanicis  non  cessabimus  orare  ad  Deum 
omnipotentem  Patrem  Domini  Nostri  Jesu  Christi,  ut  Ecclesia  Sancta 
Orientalis,  cum  omnibus  fidelibus  in  orbe  terrarum,  pacem  habeat,  et 
ambulet  in  timore  Domini,  et  consolatione  Sancti  Spiritus  repleatur. 

Gardineri,  in  Republica  Mainensi.  Die  vigesimo  quinto  Novembris, 
MDCCCLXIII. 

[l  s  ]        GEORGIUS  BURGESS, 

Episcopus  Mainensis. 

The  original  Greek  version  of  the  following  letter,  has  through 
a  misapprehension  failed  to  reach  us. 

To  the  Most  Blessed  and  Holy  the  Patriarchs,  and  the  Most  Excellent 
the  Metropolitans  and  Bishops  of  the  Holy,  Orthodox,  Eastern  Church. 
Health  and  peace  in  the  Lord  Jesus  Christ ! 

Most  Revekend  Brethren  : — We  desire  to  commend  unto  you  our 
beloved  in  Christ  the  Reverend  John  Freeman  Young,  Presbyter,  who, 
journeying  to  the  East,  desires  to  present  himself  to  the  venerable  Bishops 


13 

and  Clergy  of  the  Holy  Orthodox  Church,  and  to  confer  with  them, 
they  permit  it,  on  matters  pertaining  to  the  Unity  of  tlie  one  Body  of 
Christ,  now  so  sadly  rent  ajid  divided. 
0    And  we  subscribe  ourselves  your  unworthy  Brother  in  Christ  Jesus, 

JOHN  WILLIAMS. 

MiDDLETOWN,  CONN., 

November,  1863.  '        ' 

Beatissimis  Sanctissimisque  Patriarchis  at  que  Excellentissimis  Epis- 
copis,  Sanctse  Orthodoxse  Ecclesise  Orientalis  Gratia,  Misericordia  et  Pax 
a  Deo  Patre  et  Christo  Jesu,  Domino  Nostro. 

Nos,  Horatius  Potter,  Sanctse  Theologiae  Doctor,  Diocesis  Neo- 
Eboraceusis  Episcopus,  Fratrem  in  Christo  dilectissimum  Johannem 
Freeman  Young,  hujus  Nostras  Dioecesis  presbyterum,  virum  omnibus 
bonis  artibus  ornatum  et  sanctissima  conversatione  vitaque  probatum, 
omnibus  ubique  Christi  Servis  fidelibus  ex  animo  commendamus  ;  omnes- 
que  Fratres  dilectos  in  terris  externis,  pro  amore  Dei  et  benevolentia 
erga  homines,  ut  Fratrem  in  Christo  nostrum  benigne  excipiant,  eique 
consilium  suum  atque  operam  prsebeant,  oramus  et  obsecramus;  ut 
legatio  ejus  Gratia  Dei  abundante  ad  Unitatem  Spiritualem  et  Concordiam 
fraternam  inter  omnes  in  Jesu  Christo  Fideles  promovendam  muituni 
valeat. 

Qu£e  omnia  ad  fidem  confirmandam  Subscriptione  ac  Sigillo  Apostolico 
munivimus,  in  Urbe  Neo-Eboracensi. 

Kalendis  Decembribus,  Anno  Domini  Nostri  Millessimo  Octingentes- 
simo  sexagesimo  tertio,  et  Episcopatus  Nostri  anno  decimo. 

HORATIUS  POTTER. 
Episcopus  Dioecesis  Neo-Eboracensis. 

MEMORANDUM. 

To  His  Eminence  Isidore,  Metropolitan  of  St.  Peterslurg : — 

My  Lord  Metropolitan  : — I  have  the  honor  to  present  to  your 
Lordship  the  accompanying  letters  of  commendation,  and  fraternal  salu- 
tation in  the  Lord,  from  several  Bishops  of  the  Episcopal  Church  in  the 
United  States  of  America,  which  is,  as  your  Lordship  is  well  aware,  an 
offshoot  of  the  ancient  and  venerable  Church  of  England. 

His  Excellency  the  Ober-Procurator  of  the  Holy  Synod  suggested, 
when  I  had  the  honor  to  lay  these  letters  before  him,  that  as  they  are  the 
first  which  have  been  written  to  the  Hierarchy  of  the  Oriental  Church  by 
the  Canonical  Bishops  of  any  independent  National  Church  since  the 
great  Schism  with  reference  to  reunion,  it  would  be  very  gratifying  to 
the  Synod  if,  on  my  return  to  America,  I  would  leave  them  to  be 
deposited  in  its  archives.  With  this  kind  suggestion  it  gives  me  great 
pleasure  now  to  comply  ;  begging  to  assure  your  Lordship  that  many 


14 

others  of  our  Bishops  would  have  had  great  pleasure  in  joining  in  these 
greetings,  had  they  known  in  due  time  of  the  opportunity  for  this,  which 
my  contemplated  visit  would  afford. 

The  letters  accompanying  are  from  the  following  seven  of  our  fortJd 
American  Bishops. 

The  Rt.  Rev.  Dr.  McCoskry,  Bishop  of  Michigan. 

The  Rt.  Rev.  Dr.  DeLancy,  Bishop  of  Western  New  York. 

The  Rt.  Rev.  Dr.  Alonzo  Potter,  Bishop  of  Pennsylvania. 

The  Rt.  Rev.  Dr.  Burgess,  Bishop  of  Maine. 

The  Rt.  Rev.  Dr.  Williams,  Assistant  Bishop  of  Connecticut. 

The  Rt.  Rev.  Dr.  Horatio  Potter,  Bishop  of  New  York. 

The  Rt.  Rev.  Dr.  Stevens,  Assistant  Bishop  of  Pennsylvania. 

Standing  alone,  amidst  the  numerous  Protestant  Communions  by 
which  she  is  surrounded,  because  of  her  tenacious  adherence  to  the  Apos- 
tolical Succession  of  her  Priesthood,  her  Catholic  Liturgy,  Creeds,  Tradi- 
tions^ and  Ceremonies,  the  great  Anglican  Communion,  of  which  the 
American  Church  is  a  considerable  part,  ever  since  her  release  from  the 
thraldom  of  the  Papacy,  has  regarded  with  interest,  and  lively  sympathy, 
the  venerable  Orthodox  Church  of  the  East. 

This  sentiment  was  strengthened  by  the  publication  in  our  language, 
some  fifty  years  ago,  of  Platen's  Catechism^  Dr.  King's  Rites  and  Gere- 
monies  of  the  Greek  Churchy  and  some  other  similar  works.  But  it  has 
received  a  greater  impulse  more  recently,  by  the  publication  of  the 
Primer  and  Gatechisms  of  the  Russian  Church,  Mouravielf  s  History  of 
the  same,  and  other  standard  Russian  works,  together  with  the  well- 
known  and  invaluable  labors  of  the  Rev.  Dr.  John  Mason  Neale. 

Yet  the  occasion  for  calling  forth  the  expression  of  these  sentiments  by 
any  action  on  our  part  was  wanting,  till  the  settlement  of  a  considerable 
number  of  Russians  in  San  Francisco,  and  the  desire  of  several  of  them 
for  the  ministrations  of  our  Priesthood  (in  the  absence  of  their  own), 
with  the  prospective  increase  of  this  intercourse  on  the  Pacific,  admon- 
ished us  that  the  time  had  arrived  when  the  two  Churches  should  enter 
upon  the  consideration  and  definition  of  their  mutual  ecclesiastical 
relations. 

Remembering  our  Redeemer's  earnest  prayer  "that  they  all  may  be 
one,"  and  knowing  the  charitable  spirit  which  has  ever  characterized  the 
Orthodox  Church  of  the  East,  the  American  Church  has  not  hesitated  to 
take  the  first  step  in  this  momentous  matter  :  and  from  the  many  impor- 
tant points  of  agreement  and  few  of  difference  between  us,  the  hope  is 
entertained  on  our  part,  that  without  the  surrender  of  fundamental  prin- 
ciples on  either  side,  and  on  a  strictly  Catholic  and  (Ecumenical  basis, 
with  the  blessing  of  the  Great  Head  of  the  Church  on  our  mutual  efforts, 
a  harmonious  understanding  may  in  due  time  be  attained. 

The  end  contemplated  by  the  movement  of  the  American  Church 
referred  to  in  these  letters,  may  be  stated  in  a  few  words  to  be : — The 
attainment  of  a  more  accurate  knowledge  of  the  Orthodox  Eastern  Church 


IS 

than  we  are  as  yet  in  possession  of,  making  known  to  lier  Hierarchy  at 
the  same  time,  as  opportunities  may  serve,  our  well  established  claims  to 
recognition  as  an  integral  portion  of  the  One,  Holy,  Catholic,  and  Apos- 
tolic Church ;  having  ultimately  in  view  (should  it  appear  feasible  and 
desirable  when  we  come  to  know  each  other  better)  such  mutual  recogni- 
tion of  Orders  and  Sacraments,  as  will  allow  members  of  the  Anglo- 
American  Communion  to  avail  themselves  of  the  Offices  of  the  Eastern 
Church,  with  the  consent  of  its  Bishops  and  clergy,  without  renouncing 
the  Communion  of  their  own  Church  ;  and  as  will  permit  members  of  the 
Eastern  Church,  with  like  consent,  as  occasion  shall  serve,  to  avail  them- 
selves of  the  ministrations  of  the  Anglo-American  Church,  without  for- 
feiting thereby  the  privilege  of  Church  membership  in  their  own  Com- 
munion. 

With  assurances  of  the  unceasing  prayers  of  the  Faithful  of  the  Ameri- 
can Church  for  the  realization  of  so  blessed  a  consummation, 
I  beg  to  subscribe  myself, 
My  Lord, 

Your  Lordship's  very  humble  servant  in  Christ, 

JOHN  FREEMAN  YOUNG, 
Secretary  of  the  Busso-Greek  Committee 
of  the  American  Episcopal  Church. ., , .. 

St.  Petersburg,  April  _9_,  1864. 

The  several  interviews  had  with  the  high  Authorities  of  the 
Russian  Church  were  most  satisfactory. 

Their  private  and  confidential  character  precludes  our  report- 
ing anything  beyond  one  or  two  remarks.  And  even  these 
would  not  be  given,  but  for  the  necessity  of  mentioning  them,  in 
order  even  to  intimate  justly  the  Catholic  spirit  of  the  Russian 
Hierarchy,  and  the  fraternal  feeling  with  which  they  regard  our 
Communion. 

One  Metropolitan,  opening  the  conversation  by  allusion  to 
the  movement  of  the  Anglo-American  Church  towards  inter- 
communion, and  adding  that  it  was  very  gratifying  to  hear  of 
it,  proceeded  to  say:  "I  think  an  understanding  on  some  points 
may  be  had  at  once ;  on  most  points  perhaps  by  the  Hierarchy 
of  the  two  Churches ;  but  with  the  masses  on  both  sides  there 
will  be  more  difficulty ;  and  more  with  us  than  with  you,  as  our 
people  generally  are  less  educated.  Time  will  be  required  for 
the  diffusion  of  information,  the  softening  down  of  prejudices, 
and  the  conciliation  of  mutual  regard." 

Another  Metropolitan,  after  the  perusal  of  the  letters  of  the 


16 

American  Bishops,  remarked  that  "the  feelings  which  prompted 
this  movement,  and  the  sentiments  expressed  by  the  Bishops  in 
their  letters,  could  not  but  meet  with  warm  sympathy  on  the 
part  of  the  Russian  Church,  which  is  always  ready  to  negotiate 
with  those  who  desire  to  stand  on  the  basis  of  primitive 
Truth,  and  who  admit  the  Apostolic  claims  and  dignity  of  the 
Russian  Church;"  adding  that  "the  cordial  political  harmony 
which  has  always  existed  between  Russia  and  America,  and  the 
more  intimate  social  relations  which  are  gradually  springing  up, 
ought  to  lead  to  more  intimate  relations  between  the  Churches, 
and  the  strengthening  of  those  ties  which  bind  heart  to  heart  in 
the  fellowship  and  love  of  our  Saviour  Jesus  Christ." 

The  good  will  expressed  so  unreservedly  by  the  highest  dig- 
nitaries of  the  Russian  Church,  was  found  to  be  fully  shared  in 
by  the  Laity,  many  of  the  most  influential  of  whom,  in  both 
Capitals,  were  met,  and  who  are  generally  much  better  informed 
in  regard  to  us  than  are  we  in  regard  to  them.  They  desired  to 
become  acquainted,  particularly,  with  the  principles  on  which 
are  organized,  and  the  rules  by  which  are  conducted,  our  more 
important  evangelical  operations ;  such  as  Missions,  Sunday 
and  Parochial  Schools,  Church  Hospitals,  Sisterhoods,  and  the 
like. 

They  desired  that  we  would  send  them  our  Journals  of  Con- 
ventions, Annual  Reports  of  Societies,  our  leading  Church  Pe- 
riodicals, and  the  fullest  information,  in  fact,  respecting  all  our 
evangelical  and  charitable  operations.  The  President  of  the 
Holy  Synod,  during  the  interview  with  that  bod}^  above-men- 
tioned, requested  that  we  would  send  him  regularly,  not  only 
the  Journals  of  our  General  Convention,  but,  if  possible,  full 
verbatim  reports  of  the  debates  in  that  body. 

These  desires  of  our  Russian  brethren  and  friends  have  been, 
and  will  continue  to  be  complied  with,  so  far  as  practicable. 

The  enlightened  and  progressive  policy  of  the  wise  and  justly 
revered  Monarch  of  that  mighty  Empire,  has  awakened  to  new 
life  the  Church  of  Russia,  and  her  Hierarch}^  and  members  are 
alike  profoundly  impressed  with  the  increased  responsibilities 
which  their  enlarged  opportunities  unavoidably  bring  upon  them. 
The  education,  and  preparation  for  citizenship  of  23,000,000  of 
emancipated  Serfs,  who  are  of  the  same  blood  and  lineage  of 
their  recent  masters,  is,  in  itself,  a  work  of  appalling  magnitude ; 


n 

while  the  almost  annual  acquisition  of  tribes  and  people,  and 
not  unfrequently  of  whole  nations  of  Heathens  or  Mohammed- 
ans to  the  dominion  of  the  Empire,  gives  a  magnitude  to  the 
Domestic  Missionary  work  of  tha^i  Church,  which  has  had  no 
parallel  since  the  conversion  of  the  Roman  Empire. 

It  is  gratif}' ing  to  know,  in  view  of  the  vast  work  which  lies 
before  that  Church,  and  the  momentous  responsibilities  which 
rest  upon  her,  that  she  has  vast  resources  to  wield  in  its  accom- 
plishment, and  is  addressing  herself  to  her  mighty  task  with  a 
manifest  love  to  Christ,  and  zeal  in  His  service,  which  augur  for 
her  a  resplendent  and  glorious  future. 

So  little  is  known  in  detail  amongst  us  respecting  the  Russian 
Church,  and  her  statistics  are  so  inaccessible  to  most  persons, 
that  the  Committee  deem  it  proper,  in  discharge  of  the  duty 
assigned  to  them  of  "  collecting  authentic  information  bearing 
upon  this  subject,"  to  give  a  few  of  the  more  important  Stat- 
istics of  this  Church  from  the  Report  of  the  Ober- Procurator 
of  the  Holy  Governing  Synod  to  His  Majesty  the  Emperor,  for 
the  year  1861,  though  made  in  1864,  a  copy  of  which  his  Excel- 
lency the  Ober-Procurator  has  been  so  kind  as  to  send  us. 

From  this  Report  we  learn  that  the  Russian  Church  is  divided 
into  58  Dioceses,  and  numbers  81  Bishops,  several  Dioceses  hav- 
ing one  or  more  Vicar  Bishops,  The  inferior  Clergy  consist  of 
37,950  Priests,  12,444  Deacons  and  63,421  Clerks,  24t  of  the 
latter  having  received  a  complete  theological  education  ;  making 
103,815  in  all.  Adding  to  these  the  Clergy  in  Retreat,  who  em- 
brace 3,513  Priests,  1,904  Deacons,  and  6,932  Clerks,  the  Secu- 
lar Clergy  alone,  not  including  Monks,  number  126,164. 

The  number  of  Convents  in  Russia  is  624.  Of  this  number 
4:11  are  for  Males,  and  contain  5,648  Monks,  and  4,879  Novices. 
The  Convents  for  Females  number  137,  and  contain  2,931  Nuns 
and  7,669  Novices.  Efforts  are  being  made  to  utilize  the  Mon- 
astic establishments  of  the  Empire  by  establishing  in  connexion 
with  them  Hospitals  and  Schools.  They  already  number  67 
Hospitals  and  23  Hospices,  while  the  Convents  for  Females  have 
organized  33  Schools  for  the  daughters  of  the  Clergy. 

The  endowed  Parishes  number  17,615;  584  of  these  endow- 
ments having  been  made  during  the  year  ending  in  1861.  In 
connexion  with  Parish  Churches  there  are  31  Hospitals,  and  586 
Hospices. 


18 

The  offerings  of  the  churches  durmg  the  year  preceding  the 
Report,  notwitlistanding  the  very  embarrassed  circumstances 
of  the  Nobles,  amounted  to  t, 640,029  roubles,  or  $5,130,021  y^o- 

The  Orthodox  population  exclusive  of  the  Army  and  Xavy  is 
52,034,650,  of  whom  37,612,9t8  received  the  Holy  Eucharist  at 
Easter.  Among  those  who  did  not  avail  themselves  of  this 
privilege  9,150,358  were  children,  and  1,032,180  abstained  from 
reasonable  motives,  so  that  only  4,239,134  persons  failed  through 
negligence. 

The  converts  to  the  Orthodox  Church  in  1861,  were  17,133, 
of  which  number  1,457  where  Pagans;  579  Mohammedans;  427 
Jews  ;  1,109  Roman  Catholics  ;  536  Lutherans,  and  5,519  where 
Raskolnicks,  (a  class  of  Dissenters)  reconciled  to  the  Church. 
And  besides  these,  the  Report  mentions  an  Embassy  from  Persia, 
making  an  application  in  behalf  of  S,0 00  families  of  Nestorians, 
asking  to  be  reconciled  to  the  Orthodox  Church.  This  applica- 
tion was  held  under  advisement  by  the  Holy  Synod,  till  they 
could  be  fully  assured  in  regard  to  the  sincerity  of  the  appli- 
cants. 

The  Missionary  operations  of  the  Russian  Church  we  cannot 
pause  to  specify,  but  would  only  mention,  as  most  interesting  to 
us,  that  extending  across  the  Eastern  Hemisphere  thej^  have 
reached,  to  bless,  our  American  Continent,  by  the  conversion  to 
Christianity  and  civilization  of  thousands  of  Pagans  on  its 
North- Western  coasts.  And  the  names  of  Benjamin,  Sitviazen, 
Nezvetoff,  and  Innocent  I.,  have  been  rendered  immortal  in  the 
annals  of  this  Continent,  by  the  Apostolic  zeal,  labors  and  self- 
denials,  of  those  noble  servants  of  Christ,  who  have  borne  these 
names  but  to  honour  them,  and  which,  as  a  sister  and  neighbor- 
ing Church,  we  are  happy  to  mention  in  our  own  records.  The 
languishing  Mission  entered  upon  by  Benjamin,  in  1823,  has 
grown  to  be  the  Diocese  of  New  Archangel,  with  its  own  Bishop, 
27  Priests,  and  42  churches  and  chapels.  It  is  yet  presided 
over,  happily,  by  its  Founder  and  Apostle  Benjamin,  who,  as 
Archbishop  of  Kamschatka,  under  the  title  of  Innocent  I., 
superintends  all  the  Polar  churches,  and,  although  very  aged, 
visits  every  part  of  his  immense  Arch-Diocese. 

The  Ecclesiastical  Schools  in  Russia  (which  are  mainly  for 
the  sons  of  the  Clergy),  as  reported  in  1861,  are  255,  supplied 
by  1893  teachers,  and  embracing  54,131  pupils. 


19 

There  are  four  Ecclesiastical  Academies  (vvhicli  are  the  high- 
est grade  of  training  schools  for  the  Clergy),  under  the  direction 
of  86  professors,  and  embracing  372  pupils.  The  Seminaries, 
which  are  the  next  grade  below,  and  from  the  prize  scholars  of 
which  the  Ecclesiastical  Academies  are  supplied,  are  50  in  num- 
ber, with  636  teachers,  and  15,0  60  pui^ils.  The  schools  of  the 
third  grade  number  201,  with  1111  teachers,  and  38,699  pupils 
preparing  for  admission  into  the  Seminaries.  And  a  project 
has  been  matured  by  the  Synod  for  raising  materially  the 
standard  of  these  schools. 

Of  Common  Schools,  for  the  peasants  and  other  poor,  up  to 
1861,  there  were  only  1,901,  embracing  133,666  scholars.  But 
in  the  year  1861  alone  (the  year  in  which  emancipation  was 
proclaimed),  10,680  of  these  schools  were  established,  embrac- 
ing lSi,111  pupils,  and  mainly  by  the  personal  efforts,  and  to 
a  considerable  extent  by  the  personal  contributions  of  the  country 
Pastors.  Such  thoughtful  care  of  these  devoted  men  for  the 
w^ell-being  of  even  the  humblest  of  their  flocks,  and  their  readi- 
ness to  embrace  toil,  and  to  give  of  their  penury,  to  do  them 
good,  vindicates  their  claim  to  be  true  Shepherds  of  Christ's 
flock,  and  sufficiently  refutes  the  slanders  respecting  them  which 
ignorant  re^ewers,  and  compilers  of  books,  i:)ersist  in  reproduc- 
ing from  the  stale  narratives  of  a  century  and  a  half  ago. 

And  if  it  be  remembered  in  this  connection  that,  in  the  esti- 
mation of  the  great  body  of  the  Russians,  the  knowledge  in 
comparison  with  which  all  other  is  valueless,  is  the  knowledge 
of  God  and  of  His  Word,  and  that  in  all  these  schools  for  the 
masses,  w^hich  are  m^ultiplying  with  such  rapidity,  religious  in- 
struction, including  the  reading  and  study  of  the  JN'ew  Testament, 
is  the  flrst  and  last  consideration,  it  is  not  difficult  to  predict 
the  future  religious  character  of  that  mighty  and  widely-spread- 
ing people,  and  their  influence  for  good  upon  the  human  race. 

The  more  important  religious  newspapers  and  Reviews  pub- 
lished in  Russia  in  1861  were  12  in  number,  the  character  of 
which  may  be  inferred  from  their  titles,  and  the  auspices  under 
which  they  are  published. 

The  Christian  Lesson,  b}^  the  Ecclesiastical  Academy  of  St. 
Petersburg ;  Sunday  Heading,  by  the  Ecclesiastical  Acadeniy  of 
Kieff';  Labours  of  the  Ecclesiastical  Academy  of  Kieff,  by  the 
Academy  of  Kieff;    Writings  of  the   Holy  Fathers  (translated 


20 

into  Russ),  by  the  Ecclesiastical  Academy  of  Moscow ;  The 
Orthodox  Interlocutor,  by  the  Ecclesiastical  Academy  of  Kazan ; 
The  Spiritual  Govenantist,  by  the  Seminary  of  St,  Petersburg ; 
Guide  for  Country  Priests,  by  the  Seminary  of  Kieff;  The 
School  of  Piety,  in  three  languages,  by  the  Seminary  of  Riga  ; 
The  Orthodox  Beview,  by  the  Chaplain  of  the  University  of 
Moscow,  Sergievsky;  The  Salutary  Lesson,  by  a  Priest  of 
Moscow,  Klutchareff,  and  others ;  The  Pilgrim,  by  a  Priest  of 
St.  Petersburg,  Gretchonlevitch ;  The  Spirit  of  the  Christian, 
by  a  Priest  of  St.  Petersburg,  Plorinsky.  Besides  these  peri- 
odicals of  more  general  circulation,  many  Dioceses  have  their 
own  local  gazettes. 

There  are  several  important  subjects  connected  with  the 
evangelical  agencies  now  organizing,  or  operating,  within  the 
Russian  Church,  with  which  the  Committee  have  become 
acquainted  in  the  prosecution  of  their  duty  of  ''  collecting 
authentic  information,"  and  which  they  are  prevented  from 
''reporting  to  the  Convention,"  only  by  the  fear  of  extending 
this  report  to  an  unreasonable  length.  And  the  Committee 
withhold  what  they  would  be  glad  to  add  to  their  already  too 
extended  report  with  the  deeper  regret,  because  what  we  should 
say  on  these  subjects  would  bring  to  light  the  striking  simi- 
larity in  the  position  of  the  two  Churches  as  to  progress  in  the 
development  of  those  active  agencies  with  which  each  alike  is, 
looking  forward  to  the  subjugation  of  a  Continent  unto  allegi- 
ance to  our  common  Head.  This  circumstance  itself  is  a  great 
ground  of  sympathy  and  reason  for  mutual  good  understand- 
ing and  aid.  We  will  detain  you  but  for  a  moment's  reference 
to  one  of  these  subjects  as  a  sample  of  them  all ;  and  that  is, 
the  institution  of  Sisterhoods,  or  the  employment  of  Woman's 
aid  in  works  of  mercy  to  the  poor  of  Christ. 

At  about  the  time  our  Church  as  a  body  began  to  interest  her- 
self in  this  matter  from  a  general  conviction  of  the  importance 
of  the  subject,  it  received  its  first  impulse  in  Russia  likewise, 
from  the  pressing  exigencies  of  the  Crimean  War.  W^hen  Russia 
single-handed  was  challenged  to  combat  by  all  the  great  powers 
of  Europe  combined,  Her  Imperial  Highness,  the  Grand 
Ductless  Helen,  rising  to  the  sublimity  of  the  appalling  hour,  is- 
sued an  appeal  to  the  women  of  Russia,  asking  their  aid  for  their 
Country  in  its  trial.     Personal  service  she  invoked  of  those  who 


21 

would  render  it,  and  contrihutions  for  the  Hospitals  from  those 
who  would  send  them.  Hundreds  offering  themselves,  and  tens 
of  thousands  their  contributions,  the  Grand  Duchess  converted 
her  Palace  into  a  great  rendezvous  for  organization,  and  store- 
house for  the  reception  of  hospital  supplies.  Assisted  by  com- 
petent persons,  including  five  eminent  Surgeons  employed  by 
Her  Imperial  Highness  at  her  own  cost,  arrangements  were 
perfected,  and  band  after  band  despatched,  till  the  Sisters  were 
numbered  by  hundreds.  And  the  record  of  those  noble  women 
has  never  been  surpassed  in  the  history  of  female  heroism.  Un- 
wearied in  devotion  to  the  sick  and  the  wounded,  standing  at 
times  for  hours  in  blood  ankle  deep,  accompanying  ambulances 
on  foot  for  days  through-  the  mud  and  chilling  blasts  of  a 
Crimean  winter  to  minister  to  the  sick,  and  assuage  the  pains 
of  the  wounded ;  or,  in  other  cases,  shut  up  for  months,  and 
worn  down  with  labor,  in  typhus  hospitals,  it  is  no  matter  of 
surprise  that,  ere  the  end  of  the  war,  many  of  those  who  went 
forth  with  such  fortitude  on  their  mission  of  mercy,  rested 
from  their  labors  in  that  blessed  sleep  of  which  the  resurrec- 
tion of  the  just  shall  be  the  waking. 

Thirty-one  returned  to  Petersburg,  and  reported  to  the  Grand 
Duchess,  with  their  zeal  only  quickened  for  their  holy  work  by 
all  which  tlrey  had  endured  and,  by  the  mercy  of  God,  survived. 
Their  ministry  of  love  had  become  too  dear  to  them  to  be 
abandoned,  while  to  the  great  and  noble  woman  who  had  pro- 
jected and  superintended  all,  its  blessed  results  had  rendered  it 
doubly  precious.  It  was  therefore  determined  that  what  was 
teniporary  only  in  its  organization  and  aims,  should  be  reorgan- 
ized on  a  permanent  basis,  as  a  blessing  to  suffering  humanity 
for  all  time  to  come. 

Addressing  herself  to  the  Managers  of  the  St.  Petersburg 
Hospitals,  and  soliciting  for  these  Sisters  the  privilege  of  serv- 
ing them,  the  Grand  Duchess  was  unsuccessful  in  every  attempt, 
Undaunted  by  these  discouragements  in  the  carrying  out  of  her 
purpose,  she  assigned  to  the  Sisterhood  a  portion  of  her  own 
Palace.  Here  they  remained  till  her  Highness  could  make 
provision  for  a  suitable  home,  who,  after  tw^o  years,  at  her  own 
cost,  procured  for  them  such  an  establishment  in  all  respects,  as 
the  organization  required.     At  length  the  influence  of  the  Grand 


22 

Duchcf^R  ofained  for  them  n  toleration  in  one  of  the  poorest 
Hospitals  for  the  working;  classes,  where  tlie  nianao-ement  was 
the  worst,  and  the  mortality  the  greatest.  This  opportunity 
was  sufficient  to  open  to  them  ere  long,  the  Naval  Hospitals 
of  Petersburgh,  which  were  under  the  enlightened  direction 
of  the  Grand  Admiral  Constantine,  brother  of  the  Emperor. 
Then  they  Avere  installed  at  the  Children's  Hospital,  then  at  the 
Maximilian  Hospital.  Soon  the  War  Department  asked  for 
their  services  in  the  Military  Hospitals.  The  Synod,  like  our 
General  Convention,  gave  the  Order  its  formal  sanction,  and 
proclaimed  its  approval  to  all  parts  of  the  Empire,  throughout 
which  now  it  will  rapidly  spread. 

Some  features  in  the  admin istration  of  this  Institution  we 
would  do  well  to  adopt;  and  among  them  the  "ambulance",  or 
as  we  would  call  it,  the  clinical  department.  It  consists  in  the 
proffer  of  gratuitous  treatment  by  its  physicians,  including 
medicines,  to  the  poor  who  are  only  partially  disabled  by  sick- 
ness or  accident  The  growing  popularity  of  this  feature  of  the 
w^ork  may  be  judged  of  from  the  statistics  of  the  last  four  years  : 
those  who  availed  themselves  of  its  benefits  in  1861  being  8000 
persons;  in  1862,  14,000;  in  1863,  19,400;  and  in  1864,  23,000. 

The  Municipality  of  St.  Petersburg,  which  has  learned  at 
length  to  appreciate  the  labors  of  these  sisters,  voted  them  last 
year  a  donation  of  5,000  roubles ;  and  unborn  millions  of  the 
Kussian  people  will  bless  the  memory  of  the  noble  Christian 
woman  whose  great  heart,  resolute  purpose,  and  munificent  hand, 
have  achieved  such  a  triumphant  success  for  an  organization 
which,  in  all  time  to  come,  will  honor  her  onl}'  less  than  it  will 
bless  the  poor  of  Christ,  for  whom  exclusive!}^  its  merciful  benefi- 
cence is  designed. 

While  collecting  information  as  a  basis  for  their  own  conclu- 
sions, the  Committee  have  endeavoured  to  impart  of  the  same 
to  the  Church  generally,  so  far  as  has  been  rendered  possible  by 
the  means  placed  at  their  command.  The  proposal  which  they 
put  forth  soon  after  their  organization,  to  issue  a  Series  of  Pa- 
pers bearing  upon  the  matter  entrusted  to  them,  met  with  such 
a  response  as  to  enable  them  to  issue  up  to  the  present  time 
Seven  Numbers.  This  Series  includes,  besides  other  things, 
the    Primer   authorized   by  the    Holy   Synod    of  the    Russian 


28 

Cliurch,  with  the  Louger  Catechism  in  i'ull,  and  other  quotations 
from  the  highest  authorities  on  all  points  of  difference  touched 
on  in  the  Primer,  wherein  the  Russian  Church  is  not  in  perfect 
agreement  with  us.     The  Series  includes  likewise  the  Liturgy 
of  St.  John  Chrysostom,  which  is  ordinarily  used  throughout 
the  Oriental  Church,  and  besides  this,  the  Offices  of  Baptism, 
Confirmation,  Ordination  of  Deacons,  Deaconesses,  Priests  and 
Bishops,  and  the  Office  of  Confession.     They  desired  very  much 
to  publish  expositions  by  the  Orientals  themselves,  of  the  differ- 
ences between  them  and  the  Protestants  Irom  their  point  of  view, 
such  as  the  Essays  of  Chomiakoff,  Alexander  de  Stourdza,  &c; 
and  above  all,  we  were  desirous   of  making  accessible  to  our 
Church   a   translation    of  the   ''Duty    of  Parish    Priests,"  by 
Konissky  and  Sopkoffsky,  which  is  the  Text-book  on  the  Pastoral 
Office,  wherever  the  Slavonian  dialects  are  spoken,  and  is  the 
Manual  for  the  guidance  of  all  Priests  of  the  Russian  Church  in 
the  daily  performance  of  their  various  duties.     By  the  publica- 
tion in  English  of  such  Russian  works,  which  are  of  the  highest 
authority  and  of  the  most  comprehensive  scope,  it  seemed  to 
the  Committee  that  they  could  make  known  to  the  members  of 
our   Communion  most  justly  and   truly   the    status    of    that 
Church,  both  as  to  dogma  and  practice.     All  these  works  would 
have  been   published,  and   circulated  throughout  the  Church 
before  the  meeting  of  this  General  Convention,  had  the  contri- 
butions for  which  we  appealed,  been  afforded  for  this  purpose. 

Under  existing  circumstances  the  Committee  feel  that  they 
have,  as  yet,  but  fairly  entered  upon  their  labors.  They  are  sorry 
to  have  done  so  little,  and  only  have  not  done  more  because  the 
means  for  this  have  not  been  contributed.  They  would  be  glad 
still  further  to  prosecute  what  so  much  interests  them,  should 
the  Convention  desire  them  to  continue  their  services.  In  this 
event  they  would  suggest  the  expediency  of  an  enlargement  of 
their  powers  so  far  as  is  necessary  to  enable  them  to  correspond 
with  the  authorities  of  the  Russian,  or  other  branches  of  the 
Oriental  Church,  for  the  acquisition  of  still  furtlier  authentic  infor- 
mation, and  to  report  the  results  to  the  next  General  Convention. 
It  will  be  necessary  in  the  event  of  continuing  the  Committee 
that  the  vacancies  in  it  should  be  filled  which  have  been  caused 
by  the  death  of  Bishop  Delancey  and  the  resignation  of  Bishop 
Williams ;  and  your  Committee  at   the  same   time  submit  re- 


24 

spectfully  in  coiniection  with  the  increased  responsi})ility  of  an 
enlargement  of  their  powers,  that  the  number  of  the  Committee 
should  be  increased. 

All  which  is  respectfully  submitted. 

John  Williams, 
Henry  J.  Wiiitehouse, 
MiLO  Mahan, 
J.  Freeman  Young, 
Samuel  B.  Ruggles, 

Committee. 

The  Committee,  wdth  the  increase  of  members  which  was 
granted  according  to  the  suggestion  of  the  foregoing  report,  is 
now  as  follows : 

On  the  part  of  the  House  of  Bishops. 

The    Right   Rev.   William   Rollinson   Whittingham,   D.  D., 
Bialioi^  of  Maryland. 
"  "         Henry   John   Whitehouse,    D.  D    LL.  D., 

Bishop  of  Illinois. 
"  "         William  Henry  Odenheimer,  D.  D  ,  Bishop 

of  New  Jersey. 
'  "  "         Arthur  Cleveland  Coxe,  D.  D.,  Bishop  of 

Western  New  York. 

On  the  part  of  the  House  of  Clerical  and  Lay  Deputies. 

Clergy. 
The  Rev.  Henry  M.  Mason,  D/D.,  Diocese  of  Mainland 
MiLO  Mahan,  J).  B.,  Diocese  of  Maryland. 
"  A.  N.  LiTTLEJOHN,  B.  D.,  Diocese  of  New  York. 

*'         S.  C.  Thrall,  B.  B.,  Diocese  of  New  Jersey. 
Morgan  Bix,  B.  B.,  Diocese  of  New  York. 
J.  Freeman  Young,  B.  B.,  Diocese  of  New  York. 

Laity. 

The  Hon.  '8.  B.  Ruggles,  New  Yuvk. 
''  Murray  Hoffman.  Nciv  York. 

Samuel  Elliott,  LL.B.,  31assachu.^etts. 
George  C.  Shattuck,  M.  B.,  Massachusetts. 
John  H.  Swift,  Esq.,  Neiv  York. 


APOLOGY 


(^xmt0-§nmm  ^knuk, 


WITH  REFERENCE  TO  THE  FILIOQUE. 


Bt  Rev.  R.  M.   ABERCKOMBIE, 
ebotob  op  8t,  paul's  chdrch,  rahway,  n.  j. 


JSTEW    YORK: 
EDWARD    O.    JEJS^KII^S,    PRINTER, 

20  NORTH  WILLIAM   STREET. 
1863. 


APOLOGY. 


Few  questions  have  ever  been  agitated  in  the  American 
Episcopal  church,  equal  in  importance  and  interest  to  that  of 
intercommunion  with  the  Eastern  church.  The  hearts  of  true 
churchmen  have  long  yearned  to  open  the  door  of  that  parti- 
tion which  has  for  centuries  separated  the  branches  of  the 
Catholic  family. 

ISTever,  perhaps,  have  the  claims  of  the  Eastern  church  been 
so  fully  and  fairly  presented  to  our  view  as  within  the  last 
few  years.  The  more  we  study  its  history,  the  nearer  we  view 
its  doctrines,  polity  and  history,  the  louder  becomes  the  voice 
of  her  authority,  and  the  more  earnest  the  pleas  for  intercom- 
munion. We  have  been  falsely  trained  to  regard  the  Latin 
as  the  mother  church,  as  the  arcanum  of  all  that  was  venera- 
ble in  usage,  authoritative  in  tradition,  and  ancient  in  organi- 
zation— forgetting  that  the  early  Roman  church  was  but  a 
colony  of  Greek  Christians  ;  that  the  first  fathers  of  the  West- 
ern church  wrote  in  the  Greek  language,  and  the  bishops  of 
Rome  were  of  Eastern  origin.  More  than  this,  while  their 
successors  adopt  a  barbarous  language,  in  which  to  speak  the 
oracles  of  truth,  the  members  of  the  Eastern  church  read  and 
speak  and  chant  in  the  holy  language  of  the  apostles.  Shall 
we  forget,  too,  that  the  Eastern  church  has  contributed  the 
most  glorious  pages  to  ecclesiastical  history?  that  she  has 
moulded  the  faith  of  Christendom,  not  only  by  the  works  of 
her  divines,  but  the  seven  general  councils  were  Byzantine  in 
their  history  and  influence?  In  vain  did  Leo  send  his  legates 
to  Constantinople,  to  entice  the  Greek  church  to  resign  her 
assumption  of  the  title  of  oecumenicaL    In  vain  did  Mono- 


4  APOLOGY  FOR   THE   GBJE CO-RUSSIAN  CIIURGIL 

macus  and  Humbert  try  to  refute  the  manifesto  lamiclied  by 
Michael  Corulariiis  and  Leo  of  Acrida,  who  resisted  even  the 
threats  of  Constantine,  and  refused  to  commune  with  the 
legates,  who  demanded  submission  to  Rome.  In  vain  did 
those  legates  hasten  to  the  convent  of  St.  Studa,  and  in  pres- 
ence of  the  sovereign  and  dignitaries  of  state  demand  obedi- 
ence to  the  Holy  See.  In  vain  did  they  penetrate  to  the  sanc- 
tuary of  St.  Sophia,  and  throw  upon  the  altar  an  act  of  ex- 
communication, and  cast  off  the  dust  of  their  feet,  exclaiming 
"Anathema  on  Michael  Cerularius."  The  act  and  anathema 
were  retorted  back.  In  a  letter  to  Peter  of  Antioch,  the  in- 
dignant Patriarch  writes :  "  Impious  barbarians,  sallying  from 
the  darkness  of  the  West,  have  come  to  this  pious  city,  from 
whence  the  sources  of  an  orthodox  faith  have  flown  through 
the  whole  world,  and  have  endeavored  to  corrupt  our  holy 
doctrine  by  the  impurity  of  their  dogmas." 

Steadily,  earnestly,  and  faithfully,  though  by  a  fearful  con- 
vulsion of  zeal  that  rent  the  church  in  twain,  the  Eastern 
church  has  stood  the  witness  of  unnumbered  facts  and  tradi- 
tions, waiting  till  the  mighty  movement  of  Christian  interest 
shall  ask  for  the  old  paths,  and  seek  for  union  and  peace. 

But  it  was  well  observed  by  Stanley :  "  If  Oriental  Chris- 
tendom is  bound  to  the  past  by  its  Asiatic  and  Greek  tradi- 
tions, there  can  be  no  doubt  that  its  bond  of  union  with  the 
present  and  the  future  is  through  the  greatest  of  the  Slavonic 
nations,  whose  dominion  has  now  spread  over  the  whole  East 
of  Europe,  over  the  whole  North  of  Asia,  and  over  a  large 
tract  of  Western  America.  If  Constantinoi)le  be  the  local 
centre  of  the  Eastern  church,  its  personal  head  is,  and  has 
been,  for  four  centuries,  the  great  potentate  who,  under  the 
successive  names  of  Grand  Prince,  Czar  and  Emperor  has 
reigned  at  Moscow  and  St.  Petersburg.  IsTot  merely  by  its 
proximity  of  geographical  situation,  but  by  the  singular  gift 
of  imitation,  with  which  the  Slavonic  race  has  been  endowed, 
is  the  Russian  church  the  present  representative  of  the  old 
imperial  church  of  Constantine.  The  Slavonic  alphabet  is 
Greek-     The  Russian  names  of  emperor,  saint  and  peasant  are 


APOLOGY  FOR   THE   OR^ GO-RUSSIAN-  CHTTRCB,  5 

Greek.  Sacred  buildings,  wliicli  in  their  actual  sites  in  the 
East  have  been  altered  by  modern  innovations,  are  preserved 
for  our  study  in  the  exact  models  made  from  them  in  earlier 
days  by  Russian  Pilgrims. 

"  And  in  like  manner,  customs  and  feelings,  which  have 
perished  in  Greece  and  Syria,  may  still  be  traced  in  the 
churches  and  monasteries  of  the  JSTorth.  When  :Napoleon 
called  Alexander  I.,  in  bitter  scorn,  '  a  Greek  of  the  Lower 
Empire,'  it  was  a  representation  of  the  Czar's  j^osition  in  a 
fuller  sense  than  Xapoleon  intended,  or  would  have  admitted. 
"The  conversion  and  establishment  of  the  Russian  cliurch, 
and  through  the  Russian  churcli  of  the  Russian  empire,  forms 
the  third  and  most  fertile  epoch  of  the  history  of  Oriental 
Christendom. 

''  Throughout  the  Eastern  church  the  Nicene  creed  is  still 
the  one  bond  of  faith.  It  is  still  recited  in  its  original  tongue 
by  the  peasants  of  Greece.  Its  recitation  is  stil:  the  culmi- 
nating poiut  of  the  service  in  the  church  of  Russia.  The 
great  bell  of  the  Kremlin  tower  sounds  during  the  whole  time 
that  its  words  are  chanted.  It  is  repeated  aloud  in  the  pres- 
ence of  the  assembled  peoj^le  by  the  Czar  at  his  coronation. 
It  is  worked  in  pearls  on  the  robes  of  the  highest  dignitaries 
of  Moscow.  One  of  the  main  grounds  of  schism  in  the  seven- 
teenth and  eighteenth  centui-ies,  from  the  established  Church 
of  Russia  was,  that  the  old  dissenters  were  seized  with  the 
belief  that  the  Patriarch  Nicon  had  altered  one  of  the  sacred 
words  of  the  original  text  of  the  creed.  The  anniversary  of 
the  Council  is  still  celebrated  on  special  days.  Every  article 
of  the  Nicene  creed  is  exhibited,  according  to  the  fashion  of 
the  Russian  church,  in  little  pictures,  and  thus  familiarized 
to  the  popular  mind. 

''The  position  of  the  Mcene  creed  in  our  liturgy  is  a  per- 
petual memorial  of  the  distant  East ;  other  like  memorials 
remain  in  the  Kyrie  Eleison,  the  Gloria  in  Excelsis,  parts  of 
tlie  Te  Deum,  and  the  prayer  of  St.  Chrysostom.'' 

We  agree  with  Bishop  Andrews.  Ko  "  pax  in  terris,"  ex- 
cept it  shall  be  first  seen  how  it  will   stand  with  "  Gloria  in 


6         APOLOGY  FOR   THE  GR^CO-RUSSIAN  CHURCH. 

Excelsis."  Let  truth  prevail !  The  theology  of  the  East  has 
been  misrepresented  by  the  vague  reports  of  the  traveller 
and  the  superficial  student.  We  are  not  to  understand  its 
true  state  and  character  from  a  few  local  variations,  or  the 
hopeful  representations  of  Eomish  emissaries.  Her  doctrines 
remain  rigidly  the  same  as  in  the  days  of  Justinian.  That 
she  has  coqueted  witli  Home,  who  by  strategy  and  force  has 
striven  to  draw  her  into  the  Confession  of  Trent,  we  cannot 
deny :  but  the  heart,  the  stamina,  the  final  standards  of  her 
faith,  are  as  true  as  before  the  great  separation  from  the 
West.  Her  prayers  for  the  dead  cau  be  construed  into  little 
more  than  an  earnest  hope,  that  the  mercy  of  God  may  find 
some  way  to  purge  away  all  impurity ;  but  this  has  never 
been  manufactured  into  the  absurdities  of  purgatory.  There 
is  no  absolute,  decided  adoration  of  the  Virgin,  as  that  blas- 
phemously dogmatized  by  Rome.  No  assumption,  no  im- 
maculate conception.  There  is  no  systematic  precision  of 
teaching  as  to  the  veneration  of  the  saints,  and  the  fierovan^aig 
was  but  the  verbal  memorial  of  an  efiibrt  to  obtain  a  strong 
fixed  language  for  that  which  it  still  left  as  an  undefined 
mystery  of  Eucharistic  sacrifice. 

The  controversies  on  points  of  discipline,  or  the  supremacy 
of  the  Pope,  or  indifi'erent  subjects  of  asymes  or  scholastic 
points,  respecting  the  Eucharist,  can  more  easily  be  settled 
than  the  one  great  doctrine  which  now  divides  the  East  from 
the  West. 

On  the. doctrine  of  tlie  Filioque,  the  Procession  of  the  Holy 
Ghost  from  the  Son,  the  Eastern  church  has  undergone  no 
change  ;  she  bears  her  unflinching  protest  against  its  intro- 
duction into  the  creeds,  and  bases  her  opposition  on  the- teach- 
ing of  the  earliest  authorities.  She  has  been  willing,  with  a 
martyr  spirit,  to  live  apart  from  the  rest  of  Christendom 
rather  than  to  violate  the  ancient  standards  of  faith.  The 
Nicene  creed  must  be  the  basis  on  which  we  can  alone  hope 
for  intercommunion,  but  it  must  be  that  creed  inviolate,  un- 
sullied by  the  interpolation  of  a  later  age.  In  view  of  desired 
unity,  it  becomes  a  leading  question  how  far  the  Catholic 


APOLOGY  FOR   THE   OR^ GO-RUSSIAN  CHURCH.  7 

church  can  sanction  the  protest  which  the  Eastern  church  has 
never  ceased  to  make  on  this  point.  The  Mcene  council  had 
been  content  with  the  declaration :  ''I  believe  in  the  Holy 
Ghost ;"  but  when  Macedonius'  daring  heresy  appeared,  it 
became  necessary  to  add,  "  the  Lord  and  Giver  of  Life,  who 
proceedeth  from  the  Father."  Adopted  by  the  whole  church 
it  afterwards  received  the  endorsement  of  the  Council  of 
Ephesus,  which  formally  forbade  any  further  addition — in 
face  of  which,  the  Western  church  not  only  added  the  doc- 
trine of  the  Filioque,  but  even  sang  it  in  her  liturgies  in 
Spain  and  France.  Rome  at  first  protested  against  the  addition, 
and  Leo  HI.,  caused  silver  plates  to  be  made,  and  the  Con- 
stantinopolitan  creed  to  be  engraved  on  them  in  Greek  and 
Latin.  Photius  says,  that  these  plates  were  taken  out  of  the 
archives  of  Rome,  and  so  placed  that  they  might  be  per- 
petuated as  the  true  copies  of  that  creed,  not  to  be  altered. 
The  Filioque  was  foisted  in  by  Nicholas  L,  who  was  con- 
demed  for  the  act.  The  Eighth  General  Council,  so  called, 
again  decreed  the  Filioque  an  interpolation,  and  rejected  it. 
The  Oriental  church  has  staunchly  supported  this  autliority, 
and  refused  all  communion  with  those  who  receive  the 
Filioque  into  the  creed. 

It  is  true,  at  one  time,  by  a  casual  incident,  there  seemed  a 
prospect  of  union  between  the  two  great  branches  of  the 
church.  The  Turks,  in  the  early  part  of  the  thirteenth  cen- 
tvry,  had  seized  five  Franciscan  missionaries  and  sent  them 
to  Nice.  The  Patriarch,  charmed  with  their  language,  and 
manner,  deplores  to  them  the  great  and  unhapj)y  schism,  and 
the  desire  of  the  Emperor  for  a  reconciliation.  Friendly  let- 
ters were  addressed  to  the  Pope,  and  an  ambassage  sent  to 
Nice.  Conferences  immediately  took  place,  and  the  Emperor 
offered  to  concede  all  points  but  one :  "  Say  the  creed  as  we 
say  it,  effacing  the  offensive  addition."  The  answer  was  : 
"  You  must  believe  the  Holy  Spirit  proceeds  from  the  Son  as 
well  as  from  the  Father,  and  teach  the  people  so ;  but  you 
need  not  insert  the  article  in  your  creed,  only  all  books  which 
have  been  written  against  it  shall  be  burnt."     The  Emperor 


8  '       APOLOGY  FOR   THE   GRJEG0-RU8SIAN  CHURCH. 

despaired  of  reconciliation.  The  church  was  exasperated, 
and  iiery  anathemas  followed.  The  effort  at  reunion  was 
again  renewed  under  Innocent  lY.,  with  as  little  success.  But 
the  Emperor  was  at  last  reduced  to  straits,  and,  terrified  at 
the  array  of  Europe,  urged  the  policy  of  submission  to  Eome 
and  union.  At  the  Council  of  Lyons,  1274,  the  Pope  and 
Western  prelates  were  surprised  to  hear  the  Eastern  legates 
chanting  with  them  the  Double  Procession.  But  the  false 
treaty  was  of  short  duration.  Political  changes  gave  liberty 
of  action,  and  the  act  of  union  was  repealed  at  the  council 
of  Constantinople. 

Political  motives  from  time  to  time  suggested  a  renewal  of 
the  negotiations  and  terms  of  communion,  but  the  heart  of 
the  East  ever  beat  true  and  consistent  with  her  protest. 

The  Procession  was  again  the  prominent  subject  of  the  de- 
bate in  the  Council  of  Florence,  held  in  1439.     For  seven 
sessions  the  same  arguments  were  repeated.     The  Emperor 
endeavored  to  settle  the  controversy  by  the  words  of   St. 
Maximus:  "The  Latins,  when  they  declare  that  the  Holy 
Spirit  proceeds  from  the  Son,  do  not  j^retend  that  the  Son  is 
the  cause  of  the  Holy  Spirit,  since  they  know  very  well  that 
the  Father  is  the  only  cause  both  of  the  Son  and  the  Holy 
Spirit :  of  the  Son  by  generation,  of  the  Holy  Spirit  by  Pro- 
cession ;  they  only  mean  that  the  Holy  Spirit  x^roceeds  through 
the  Son,  because  he  is  of  the  same  essence."     The  unionists 
at  last  triumphed,  and  terms  of  reconciliation  were  signed. 
But  the  Greek  representatives  had  yet  to  return  and  report 
at   home.     A  storm  of    indignation   met   them,  they  were 
shunned  as  leprous  with  heresy,  and  the  act  of  the  council  nul- 
lified.    At  this  time  the  churches  in  the  jS'orthern  provinces 
of  Kussia  and  Muscovy  resisted  the  union,  and  put  the  papal 
legate,  who  came  to  publish  it,  in  prison.     These  spiritual 
questions  were  soon  laid  aside  in  view  of  the  mighty  succes- 
ses of  the  Turks  advancing  upon  Constantinople.     Greece, 
still  clinging  with  martyr  spirit  to  the  creed  of  old,  giving 
witness  to  the  truth,  was  crucified  by  the  Moslem  infidel,  but 


APOLOGY  FOR   THE   GMJEJ GO-RUSSIAN  GHURGH.  9 

will  rise,  by  the  influence  of  that  Kussion  spirit  which  so 
nobly  defended  the  faith,  to  grandeur  and  to  glory. 

Though  tlie  Greek  Fathers  adhered  closely  to  the  language 
of  the  Word  of  God,  teaching  that  the  Spirit  proceeds  from  the 
Father,  yet   they  use   a  Scripture   expression,  regarded   as 
equivalent  to  procession,  in  asserting  the  derivation  of  the 
Spirit  from  the  Son  ;  for  they  also  add,  he  "  received  of  the 
Son."     Epiphanius  says,  "The  Holy  Spirit  being  from  God, 
proceeding  from  the  Father  and  receiving  of  the  Son."    Bishop 
Pearson  well  says,  ''The  addition  of  the  words  to  the  formal 
(^reed,  without  the  consent,  and  against  the  protestation  of  the 
Oriental  church,  is  not  justifiable."      The   Oriental  church 
accused  the  Occidental  for  adding  Filioque  to  the  creed,  con- 
trary to  a  general  council,  which  had  prohibited  all  additions, 
and  that  without  the  least  pretence  of  the  authority  of  an- 
other council ;  and  so  the  schism  between  the  Latin  and  the 
Greek  church  began  and  was  continued,  never  to  be  ended 
until  those  words,  icai  en  rov  vlov^  or  Filioque,  are  taken  out  of 
the  creed.     The  one  relying  on  the  truth  of  the  doctrine  con- 
tained in  those  words,  and  the  authority  of  the  Pope  to  alter 
anything;  the  other  either  denying  or  suspecting  the  truth 
of  the  doctrine,  and  being  very  zealous  for  the  authority  of 
the  ancient  councils.     This,  therefore,  is  much  to  be  lamented, 
that  the  Greeks  should  not  acknowledge  the  truth  which  was 
acknowledged  by  their  ancestors  in  the  substance  of  it ;  and 
that  the  Latins  should  force  the  Greeks  to  make  an  addition 
to  the  creed,  without  as  great  an  authority  as  hath  prohibited 
it,  and  to  use  ttat  language  in  the  expression  of  this  doctrine 
which  never  was  used  by  any  of  the  Greek  Fathers." 

Theophylact,  lib.  ii.  c.  96,  reduces  all  the  differences  which 
separated  in  his  time  the  two  churches,  to  the  single  addition 
of  the  Filioque  in  the  symbol.  When  the  Patriarch  Yeccus 
was  condemned,  under  Andronicus,  for  favoring  the  Latins, 
the  whole  charge  consisted  only  of  the  Procession  of  the  Holy 
Spirit,  while  Eutymius,  in  his  treatise,  makes  the  Procession 
of  the  Holy  Spirit  from  the  Son,  and  its  false  assertion 
in   the  creed,   the  chief  bar   to  intercommunion.     l!^ay,    so 


10       APOLOGY  FOR   THE   GB^GO-EUSSIAN  GHURGH. 

stringent  were  the  Greeks  on  this  point,  that  tlie  Latins 
offered  them,  "  that  provided  they  received  the  doctrine  in 
their  [belief  that  the  Holy  Spirit  proceeded  from  the  Son, 
they  might  keep  their  symbol  as  it  was,  without  expressly 
adding  Filioque,"  and  this  the  Pope's  legates,  who  were  at 
Nice,  after  the  taking  of  Constantinople,  told  them ;  and  it 
was  upon  this  condition  the  reunion  was  made  in  the  Council 
of  Florence. 

Pope  Leo  III.  admitted  the  doctrine,  but  objected  to  it  as 
an  article  of  faith,  saying,  "  Tliat  every  doctrine  which  is  true 
should  not  for  that  reason  be  inserted  in  a  creed." 

The  Greek  church  does  not  so  much  insist  upon  the  denial 
of  the  pseudo  article,  but  refuses  to  insert  it  in  her  creeds,  or 
hold  communion  with  those  who  do.  Even  in  the  longer 
Catechism  of  the  Russian  church  she  answers  to  the  ques- 
tion: 

"  Does  the  doctrine  of  the  Procession  of  the  Holy  Ghost 
admit  of  any  change  or  supplement?" 

"  Xo.  1st.  Because  the  ortliodox  church,  in  this  doctrine, 
repeats  the  very  words  of  Jesus  Christ,  and  his  words  are, 
without  doubt,  an  exact  and  perfect  expression  of  the  truth. 
2d.  Because  two  oecumenical  councils,  whose  chief  object  was 
to  establish  true  doctrine  respecting  the  Holy  Ghost  has,  with- 
out doubt,  sufficiently  set  forth  the  same  in  the  creed,  and 
the  Catholic  church  has  acknowledged  this  so  decidedly,  that 
a  third  oecumenical  council,  in  its  seventh  canon,  forbade  the 
composition  of  any  new  creed." 

The  Eastern  church  rests  upon  the  ground  of  primitive 
teaching,  not  on  the  technical  dogmas  of  the  Reformation. 
She  has  no  general  doctrinal  tests  or  oath,  like  the  creed  of 
Pius  lY. ;  no  thirty-nine  articles  ;  and  can  more  readily  yield 
to  the  light  of  reformation.  The  Russian  synod,  in  1838,  in 
publishing  tlie  translation  of  the  eighteen  articles  of  the 
Synod  of  Bethlehem,  modified  many  things  and  omitted 
whole  answers  felt  to  be  inaccurate.  There  is  pungent  force 
in  the  remark  of  Blackmore :  "  If  we  were  good  Christians, 
representing   the  true  doctrine  and  faith  of  the  universal 


APOLOGY  FOR   THE   GR.E CO-RUSSIAN  CHURCH.        H 

church  in  that  point  in  which  we  differ,  we  conld  never  for 
any  length  of  time  acquiesce  passively  in  the  ignorance  or 
error  of  our  brethren,  nor  even  of  the  heathen,  especially  in 
such  a  time  as  the  present,  when  facilities  are  every  day  in- 
creasing for  all  manner  of  communication  and  intercourse." 

The  gross  superstitions  objected  against  the  Greek  church 
have  been  magnified  by  suspicion  and  distrust.  Expressions 
about  mysteries  scarcely  intelligible  have  been  used,  though 
their  real  sense  differs  little  from  ours.  They  acknowledge 
the  Holy  Ghost  to  be  the  Spirit  of  the  Son,  while  they  obtrude 
upon  no  one  any  article  of  faith  but  the  apostolic  ISTicene 
creeds  with  the  explications  of  the  general  councils  of  Ephe- 
sus,  Constantinople  and  Chalcedon,  to  which  we  subscribe. 

Dositheus,  in  his  Proleg.,  a,  b,  tells  us  of  the  volume  Xapa. 
"  It  was  called  joy,  because  the  Greeks  rejoice  to  see  all  the 
doctrines,  sophistry,  evil  practices,  oppositions,  innovations, 
blasphemies,  and  prodigious  assertions  of  Papists  there  dis- 
solved and  shattered  to  pieces  like  cobw^ebs.  Popery  is  there 
said  to  be  nothing  else  but  a  separation  from  the  true  God." 

Our  missionary  in  Greece,  Dr.  Hill,  has  assured  us  that 
God  is  raising  up  among  the  clergy  of  the  Greek  church 
those  who  agree  with  us  in  making  his  Word  the  all- important 
means  of  salvation.  He  quotes  from  a  lecture  delivered  by 
one  of  the  clergy  of  the  Greek  church  appointed  by  the  Gov- 
ernment as  public  preacher,  to  a  Bible-class  of  young  per- 
sons, in  one  of  the  public  schools,  full  of  evangelical  senti- 
ments. We  cannot  forget  the  fact,  that  Cyril  Lucar,  Patri- 
arch of  Constantinople,  expressed  his  admiration  for  the  doc- 
trines of  the  Reformation,  and  conceived  the  design  of  reform- 
ing his  own  church.  The  Jesuits  procured  his  banishment  to 
Rhodes,  but  the  English  ambassador,  by  command  of  James 
L,  interfered,  and  he  was  set  at  liberty.  In  his  Confession  of 
Faith  he  asserts,  "  The  authority  of  Holy  Writ  is  greater  than 
the  Church.  Men  may,  through  ignorance,  err,  but  Holy 
Scripture  is  infallible."  He  held  tw^o  sacraments,  denied 
Transubstantiation,  and  rejected  innovations  of  Rome.  WLo 
can  tell  when  God  may  enlighten  another  by  the  same  means  of 


12        APOLOGY  FOR   THE   GMJEGO-BUSSIAJST  CHURGH. 

intercommunion  to  acknowledgment  of  the  truth  I  If  in  many 
things  the  Eastern  church  has  left  its  first  love,  and  hewn 
out  broken  cisterns  that  can  hold  no  water,  may  we  not  help 
to  mend  and  cement  those  cisterns,  or  give  them  such  as  can 
hold  the  living  waters  of  truth  ? 

Cove1,  who  understood  so  well  the  temper  and  nature  of  the 
Greeks,  writes :  "  I  dare  boldly  assert,  that,  should  Protest- 
ant princes,  governors,  and  potentates  be  as  unanimous  and 
zealous  for  propagating  the  Reformation,  and  as  generous 
and  free  in  contributing  and  joining  their  great  wealth  and 
estates  for  the  promoting  so  glorious  an  end  as  the  Latins  are 
for  opposing  it,  our  truth  is  so  great  and  so  plain,  as  it  w^ould 
infallibly  prevail  over  the  face  of  the  wdiole  earth.  We  have 
as  well  in  civil  as  in  religious  matters  sufficiently  seen  the 
direful  efiects  of  that  grand  maxim  of  the  common  enemy  of 
mankind,  divide  et  impera^  but  Christ  fervently  prayed  that 
his  follow^ers  might  be  one." 

There  is  generally  a  rebound  from  the  attack  upon  error 
fatal  to  truth.  In  the  eager  effort  to  establish  the  doctrine 
of  the  essential  divinity  and  equality  of  Christ  wdth  the  Fa- 
ther against  Arian  heresy,  controversialists  w^ere  nearly  thrown 
into  the  heresy  of  Tritheism.  The  orthodox  theologians  were 
unwilling  to  admit  any  power,  essence,  attribute,  or  principle 
in  the  first  person  of  the  Godhead  that  was  denied  to  the 
second  ;  and  this  w^as  doubtless  the  whole  secret  of  the  earnest 
plea  for  the  insertion  of  the  Double  Procession  in  the  creed.  It 
was  introduced  in  Spain,  which  had  borne  the  brunt  of  the 
battle  with  the  Arians.  The  whole  cpiestion  was  summarily 
disposed  of  by  a  coup  d'esprit  of  Nicholas  I.  Stung  by  the 
solemn  protest  of  Michael  and  Basil,  he  pressed  the  councils 
of  the  Galilean  church,  roused  every  feeling  of  pride  and 
rancor,  and  by  authority  of  the  Holy  See,  obtained  tlie  inser- 
tion and  use  of  the  Filioque  everywhere  in  the  Western 
church. 

While  the  American  church  originated  not  the  schism,  it 
shows  in  its  perpetuity,  so  long  as  w^e  continue  the  Filioque 
in  the  creed,  in  face  of  the  decrees  of  councils,  in  the  face  of 


APOLOGY  FOB   THE   GR^GO-RUSSIAN  GHXJRGIL       13 

ambiguous  translation  of  Scripture,  in  face  of  the  earnest  pro- 
test of  the  oldest  branch  of  the  Catholic  church,  it  must  show 
the  blame  of  the  cause  of  division,  of  the  loss  of  dominions 
and  souls,  who  would  be  won  by  the  power  of  unity  of  mem- 
bers, and  of  the  loss  of  that  unction  of  the  Spirit,  which 
would  be  poured  down  in  answer  to  the  voice  of  a  united 
church. 

Whatever  may  be  the  other  tenets  of  the  Grseco-Russian 
church,  which  is  the  modern  expounder  of  the  Eastern  faith, 
even  though  we  make  no  allowance  for  the  trickery  and  en- 
croachments of  Kome,  and  the  confusion  which  was  purposely 
produced  to  inveigle  the  Eastern  church  into  false  admissions ; 
whether  w^e  take  the  exposition  of  Mogila,  or  the  eighteen 
articles  of  the  Council  of  Bethlehem,  and  admit  the  strong 
current  of  Latin  infusion  that  corrupts  them,  still  it  lessens 
not  the  wTong  by  which  we  obtrude  a  doctrine  as  a  necessary 
article  of  faith,  which  the  church  Catholic  has  never  decreed, 
or  make  it  a  sine  qua  non  of  communion ;  instead  of  leaving 
it  as  a  matter  of  opinion,  and  bowing  to  the  decree  of  the 
council  of  Ephesus:  "  Whoever  shall  make  any  other  than  the 
Mcene  creed,  as  it  is,  the  basis  of  intercommunion,  let  him 
be  anathema." 

In  Panagcota's  book  we  read,  "  All  things  which  belong 
to  our  faith  are  clearly  delivered  in  the  two  lirst  general  coun- 
cils of  Mce  and  Constantinople,  and  that  w^e  ought  to  believe 
only  what  is  there,  nor  otherwise  than  as  those  Fathers  under- 
stood them." 

When  the  ancient  Eastern  church,  recognizing  our  claims 
to  apostolic  order,  finds  us  willing  to  go  back  to  the  primitive 
platform  of  doctrine  and  usage,  and  to  yield  to  her  teaching 
on  this  historical  question,  is  it  too  visionary  to  predict  that 
a  door  may  be  opened  through  which  the  light  of  primitive 
truth  may  pour,  calling  forth  from  the  midst  of  the  dead  and 
corrupt  accretions  of  error  the  living  form  of  a  noble  and  true 
defender  of  the  faith  once  delivered  to  the  saints  ?  We  can 
not  forget  the  effort  once  made  by  the  Church  of  England  to 
open  communion,  when  the  Holy  Governing  Synod  earnestly 


14       APOLOGY  FOR   THE  OBJE GO-RUSSIAN  CHURCH. 

prajed  that  every  means  of  illumination  might  reach  them — 
an  effort  thwarted  like  all  efforts  for  religious  union  by  the 
intrigues  of  the  Church  of  Rome.  There  is  nothing  in  the 
constitution,  animus,  or  even  the  civil  bondage  of  the  Grseco- 
Russian  church,  which  forbids  the  hope  that  she  will  not  only 
receive  favorably  any  overture  from  the  church  in  this  coun- 
try, but  also  listen  to  the  arguments  and  patristic  eloquence 
which  pleads  for  every  tenet  we  hold. 

Our  church  seems  gifted  as  the  ambassadress  of  peace  and 
union.  Trammeled  by  no  civil  establishment  which  militates 
against  the  advancement  of  the  Church  of  England,  the  ques- 
tions at  issue  would  be  purely  theological.  We  approach  the 
Eastern  church  with  no  proud  pretensions  as  the  Church  of 
Rome ;  we  deny  not  her  orders  and  authority ;  we  would  come 
with  the  Word  of  God  she  circulates  so  freely,  with  reverential 
respect  for  her  language,  history,  liturgies  and  works,  and 
stand  with  her  on  the  battlements  of  the  anti-Nicene  faith. 
We  come  burdened  with  no  anathema  or  prejudice  against 
us  on  their  part ;  with  no  false  impression  as  to  our  ortho- 
doxy, as  even  the  Church  of  England  lies  under  in  the  strange 
appointment  of  weak  and  unsound  bishops  to  Jerusalem. 

It  has  even  been  considered  quite  providential  that  we  have 
retained  the  phrase  in  the  JSTicene  creed,  because  it  enables  us 
to  make  an  important  concession  to  the  Oriental  church  with- 
out any  violation  of  principle.  We  trust  that  the  American 
branch  of  the  church  may  not  have  to  act  alone,  but  may 
obtain  the  joint  action  of  all  the  branches  for  this  purpose. 
Nor  is  it  an  idle  hope  in  view  of  the  recent  action  of  the  En- 
glish and  Scottish  churches. 

We  hail  with  delight  then  the  recent  initiatory  acts  of  our 
Convention  to  further  this  object.  We  hail  the  cordial  re- 
sponse of  the  Lower  House  of  Convocation  in  the  English 
church,  and  the  list  of  learned  and  devoted  men  pledged  to 
this  cause.  We  hail  with  delight  the  ready  and  promising 
answer  from  the  Russian  church,  arousing  to  the  call  for 
unity.  We  do  not  believe  that  church  is  so  oppressed  by 
despotic  power  that  her  independence  is  annulled.     The  Em- 


APOLOGY  FOB   THE  GB^GO-RUSSIAN  GHURCH.       15 

peror  maj  be  defender  of  the  faith,  but  he  is  not  the  spiritual 
head  of  the  church.  Ecclesiastical  affairs  are  decided  alone  bv 
the  Holy  Governing  Synod.  There  may  be  and  is  a  jealous 
watchfulness  over  its  deliberations  and  acts,  but  the  desire 
of  the*  church  for  freer  action  grows  stronger  every  day. 
Conscious  of  her  history,  her  vitality,  her  destiny,  she  is 
yearning  to  take  that  position  in  society  and  Christendom  to 
which  she  can  prove  her  right.  Let  our  faith  wax  fervent, 
our  zeal  be  bold,  our  love  constraining,  and  God  will  answer 
the  prayer  of  His  own  Son :  "  Father,  that  they  may  be  one !" 

Let  us,  like  the  Church  of  Jerusalem,  lay  no  unnecessary 
yoke  upon  them,  and  remove  all  possible  barriers  to  unity. 

Emancipated  from  the  thraldom  of  disunion,  the  church 
shall  then  go  forward  conquering  and  to  conquer,  with  irre- 
sistible power  doing  the  will  of  God,  and  knowing  more  of 
the  doctrine,  till  the  idols  of  false  teaching,  error  and  schism, 
shall  fall  before  it  as  Dagon  before  the  ark. 

God  speed  the  day  ! 

CKEED   OF   THE    GBiECO-EUSSIAN    CHURCH. 

I  BELIEVE  in  one  God  the  Father  Almighty,  Maker  of  heaven 
and  earth,  and  of  all  things  visible  and  invisible : 

And  in  one  Lord  Jesus  Christ,  the  only  begotten  Son  of  God, 
Begotten  of  his  Father  before  all  worlds ;  God  of  God,  Light 
of  Light,  Yery  God  of  very  God,  Begotten,  not  made,  Being 
of  one  substance  with  the  Father  ;  By  whom  all  things  were 
made ;  Who,  for  us  men,  and  for  our  salvation,  came  down 
from  heaven.  And  was  incarnate  by  the  Holy  Ghost  and  the 
Virgin  Mary,  And  was  made  man.  And  was  crucified  also  for 
us  under  Pontius  Pilate.  Hesu  ffered  and  was  buried ;  And 
the  third  day  he  rose  again,  according  to  the  Scriptures ;  And 
ascended  into  heaven.  And  sitteth  on  the  right  hand  of  the 
Father.  And  he  shall  come  again  with  glory  to  judge  both 
the  quick  and  the  dead ;  Whose  kingdom  shall  have  no  end. 

And  I  believe  in  the  Holy  Ghost,  The  Lord,  the  giver  of 
life,  Who  proceedeth  from  the  Father,  Who  with  the  Father 


16       APOLOGY  FOR   THE   GH^ GO-RUSSIAN  GHURGH. 

and  the  Son  together  is  worshipped  and  glorified,  Who  spake 
by  the  prophets.  And  I  believe  one  Holy  Catholic  and  Apos- 
tolic Church.  I  acknowledge  one  Baptism  for  the  remission 
of  sins ;  And  I  look  for  the  resurrection  of  the  dead,  And  the 
life  of  the  world  to  come.     Amen. 


Uh  ^m\m  (^\xn\clx  g.%%o(mim. 


'  Iva  TravTEQ  tv  uxriv. 

AN   Association  has  been  formed,    numbering   among   its  members 
_  Prelates,  Clergy,  and  Laymen  of  the  Anglican   Church,  for    the 
lollowmg  objects,  adopted  at  the  General  Meeting  of  April  13,  18G4. 

I.  To  inform  the  Enolish  public  as  to  the  state  and  position  of  the  Eastern 
Christians,  m  order  gradually  to  better  their  condition  throuoh  the  influence  of 
pubhc  opinion  in  England. 

ir.  To  make  known  the  doctrines  and  prir.ciples  of  the  Anglican  Church  to  the 
L/liristians  or  the  East. 

in  To  take  advantage  of  all  opportunities  which  the  Providence  of  God  shall 
afford  for  Intercommunion  with  the  Orthodox  Church,  and  also  for  friendly 
intercourse  with  the  other  ancient  Churches  of  the  East.  ^ 

W  To  assist  as  far  as  possible,  the  Bishops  of  the  Orthodo.x  Church  in  their 
efforts  to  promote  the  Spiritual  welfare  and  the  education  of  their  flocks. 

Patrons. 

The  Most  Rev.  His  Eminence  the  Archbishop  of  Belgrade,  Metropolitan  of 

Servia. 

The  Most  Kev.  His  Grace  the  Lord  Archbishop  of  Dublin 

1  be  liitrht  Rev.  the  Lord  Bishop  of  Oxford 

The  Right  Rev.  the  Lord    Bishop    of    Salisbury. 

J  he  Rioht  Rev.   the  Lord  Bishop  of  Sodor  and  Man 

The  Right  Rev.  the  Lord  Bishop  of  Brechin. 

I  lie   Right   Rev.    the    Lord   Bishop   of  Gibraltar. 

I  he   Right  Rev.    the   Lord    Bishop   of  Columbia. 

J  he  Lidit  Rev.  W^  INGRAHAM  Kip,  Bishop   of  California. 

Ihe  Right  Rev.  the  Lord  Bishop  or  Schabatz 


StainUng  Cvmmittee 
The  Rev.  T.  T.  Carter. 
The  Rev.  J.  C.  Chambers. 
The  Rev.  P.  Cheyne. 
The  Rev.  T.  Comper. 
The  Hon.  and  Rev.  Canon  Courtexay 
The  Rev.  W.  Denton. 
The  Rev.  Prebendary  Ford. 
The  Rev.  Provost  Fortescue. 
*The  Rev.  W.  Eraser,  D.C.L. 
*The  Rev.  W.  T.  Grieve. 
The  Rev.  J.  Keble. 
Tiie  Rev.  l*rebendarv  Ljddon. 


*The  Rev.  P.  G.  Medd. 
Tlie  Rev.  J.  M.  Neale,  D.D. 
*The  Very  ReV.  Eugene  Popoff. 
*Tbe  Rev.  J.  M.  Ro dwell. 
*The  Rev.  George  Williams. 
Ven.  Archdeacon  Wordsworth,  D.D, 
R.  Brett,  Esq. 
*John  Boodle,  Esq. 
CvRiL  Graham.  Esq. 
H.  T.  Parker.  p]sq. 
*H.  E.  Pellew,  Esq. 
C.  L.  Wood,  Esq. 
ilembers  ex-officio. 


Honorary  Se.cretanj.-\l.  E.  Pellew,  Esq.,  22,  Boltons,  London,  S.W. 
Honorary  Treamrer.—^iohxx  Boodle,  Esq.,  Surbiton,  S.  W. 


RULES,  Adopted  May  4,  1864. 

1.  This  Association  shall  consist  of  Honorary  and  of  Ordinary  Members. 

2.  Archbishops  and  Bishops,  Members  of  the  Association,  shall  be  Patrons, 
together  with  such  Clergymen  and  Laymen  as  may  be  selected  by  the  Standing 
Committee. 

3.  The  Standing  Committee  shall  also  have  the  power  of  nominating  the  Hono- 
rary Members. 

4.  The  affairs  of  the  Association  shall  be  managed  by  a  Standing  Committee,  by 
whom  Patrons  and  other  Members  shall  be  elected;  and  who  shall  have  power  to 
appoint  a  Treasurer,  Secretaries,  and  such  Officers  as  shall  be  found  necessary. 

.5.  The  Patrons,  Treasurer,  Secretaries,  and  other  Officers  shall  be  ex  officio 
Members  of  the  Standing  Committee.  The  other  Members,  not  exceeding  sixteen 
in  number,  shall  be  elected  by  the  Association  at  the  Annual  Meeting,  as  shall  be 
hereafter  provided. 

6.  Every  Ordinary  Member  shall  be  nominated  in  writing  by  two  Members  of 
the  Association  after  the  following  form,  viz.: — "We,  the  undersigned,  from  our 
personal  knowledge,  recommend  A.  B.  as  fit  and  proper  to  become  a  Member;" 
and  upon  such  recommendation  to  the  Secretary,  the  Committee  shall  have  power 
to  elect  the  person  nominated.  The  ordinary  Subscription  shall  be  not  less  than 
10s.  fid.  per  annum,  due  on  the  1st  of  January  in  each  year,  but  the  Committee 
shall  have  the  right  of  admitting  Clergymen  and  others  able  to  advance  the  objects 
of  the  Association,  at  a  reduced  subscription,  and  such  persons  shall  be  called  Asso- 
ciates. 

7.  Ladies,  whose  names  are  transmitted  by  any  Member,  shall  be  admitted  as 
Associates  at  the  discretion  of  the  Standing  Committee,  and  have  the  privilege  of 
attending  the  Anniversary  and  Special  Meetings,  Tickets  for  which  will  be  for- 
warded to  them. 

8.  The  Standing  Committee  shall  meet  not  less  frequently  than  four  times  in 
each  year,  at  such  times  and  places  as  may  be  determined ;  and  five  persons  shall 
constitute  a  quorum. 

9.  An  Anniversary  Meeting  of  Members  shall  be  held  every  year,  at  which  a 
statement  of  the  operations  and  financial  position  of  the  Association  shall  be  sub- 
mitted :  the  time  and  place  of  holding  such  Meeting  shall  be  determined  by  the 
Standing  Committee,  who  also  shall  have  power  to  call  Special  Meetings. 

10.  The  Anniversary  shall  commence  with  a  Special  Service  on  beha'fofthe 
Association,  at  which  the  Holy  Eucharist  shall  be  celebrated  and  a  Sermon  preached. 

11.  Of  the  non-official  Members  of  the  Standing  Committee,  the  four  who  have 
been  least  frequent  in  their  attendance  during  the  preceding  year,  shall  retire  at  the 
Annual  Meeting,  and  be  ineligible  for  twelve  months;  should  the  number  of  Meet- 
ings attended  be  equal,  that  Member  shall  retire  whose  name  comes  first  in  alpha- 
betical order.  All  such  Vacancies,  as  well  as  those  caused  by  death,  resignation, 
or  otherwise,  shall  be  filled  up  at  the  Annual  Meeting. 

12.  An  Account  shall  be  opened  at  the  Temple  Bar  Branch  of  the  London  and 
Westminster  Bank,  in  the  name  of  the  "  Eastern  Church  Association." 

13.  Any  alteration  in  the  Rules  of  this  Association  shall  be  submitted  to  cyevy 
Member  residing  within  the  limits  of  the  United  Kingdom,  accompanied  by  a 
Voting  Paper. 


Communications  may  be  addressed    to  the  Hon.  Sec,,  H.  E.  Pellew,  Esq.,  22, 
Boltons,  S.W.,  London. 


Charles  Cdll,  Printer,  15,  Houghton  Street,  Strand. 


THE 


OCCASIONAL    PAPER 


OF    THE 


Eastern  C^Hrt||^sMdati0tt. 


^^Iva  wavre^  ev  uxtlv. 


No.  I.]  SEPTEMBER,    1864. 


THERE  can  be  no  doubt  that  one  of  the  most  hopeful  as  well  as  one 
of  the  most  interesting  features  of  the  great  movement  in  the 
English  Church,  is  the  yearning  which  has  of  late  sprung  up,  through 
all  its  length  and  breadth,  for  intercommunion  with  the  long- separated, 
but  never- estranged  Eastern  Church.  Standing  firm  as  she  does  in  that 
OrthodoxFaith  which  she  has  handed  down  through  fii'ty  generations  to 
her  children,  celebrating  the  Great  Sacrifice  in  the  very  same  Liturgies 
that  Apostles  and  Isapostles  employed,  claiming  every  grace  that  is 
claimed,  manifesting  every  sign  of  sanctity  that  is  boasted  by  the  West, 
she  is  a  standing  protest  against  the  exorbitant  demands  of  Rome,  an 
everlasting  witness  against  Papal  infallibility ;  and,  consequently ,  the 
very  best  and  surest  defence  of  our  own  position  in  the  English  Church. 
Only  let  it  be  considered  what  would  be  the  defence  of  our  status  as  re- 
gards Rome,  if  the  Oriental  Church  did  not  exist.  And  this  may  be 
seen  by  the  most  cursory  perusal  of  that  remarkable  work,  Dr.  New- 
man's Apologia.  From  the  beginning  to  the  end  of  his  doubts,  the 
battle  was  fought  out  in  his  mind,  as  if  the  English  and  Roman  Com- 
munions claimed  to  make  up  the  whole  Catholic  Church.  The  East  he 
absolutely  ignores  as  bearing  on  the  question  :  Her  seventy  millions  are 
three  or  four  times  mentioned  in  the  same  breath,  and  with  the  same 
appreciation,  as  the  5,000  Nestorians.  The  comparisons  drawn  from 
Monophysite  and  Arian  times,  unlike  enough  even  when  taken  as  Dr. 
Newman  takes  them,  are  absolutely  fatuous,  if  the  present  East  be 
brought,  but  for  one  moment,  into  view. 

It  is  a  standing  proof  that  union  with  Rome  is  not  the  Articulus  stantis 
vel  cadentis  Ecclesice^  when  we  compare  the  Oriental  and  Nestorian 
Churches.  In  the  9th  century,  neither  of  them  was  in  communion  with 
Rome;  the  Nestorians  then  outnumbering  Latins  and  Greeks  put 
together,  and  swaying  all  Asia.     In  the  19th,  the  East  maintains  her 


numbers,  and  has  won  the  rastest  of  empires  to  her  bosom  :  the  Nes- 
torian  has  dwindled  down  into  the  local  faith  of  a  valley  in  Koordistan. 
For  it  is  on  the  Rock,  not  of  Peter,  but  of  Peter's  Confession,  that  the 
Church  is  founded. 

Surely  it  is  of  God's  dear  providence  that  we  have  this  Great  Com- 
munion to  denounce  those  corruptions  of  Rome  against  which  we  too 
protest,  both  of  discipline  and  of  doctrine;  the  denial  of  the  chalice; 
a  purgatory  of  torment;  the  Immaculate  Conception:  as  Avell  as  those 
in  which  we  are  unhappily  involved;  the  insertion  of  the  FiUoque,  the 
disuse  of  Infant  Communion,  and  the  procrastination  of  Holy  Confirma- 
tion. And  it  is  this  Church,  glorious  even  in  modern  days  with  thousands 
of  martyrs,  in  the  Levant,  in  Syria,  in  European  Turkey, — this  Church 
which,  like  a  rock,  dashed  back  the  surge  of  heresy  that,  in  the  16th 
century  devastated  nearly  half  Latin  Europe — that  the  Society  which 
this  paper  represents  desires,  by  lawful  means,  to  make  better  known 
among  ourselves,  as  reciprocally,  ourselves  to  it.  By  the  publication  in 
England  of  Oriental  appeals  for  schools  and  churches — by  the  spread  of 
information  regarding  schemes  of  ecclesiastical  and  educational  efforts — 
by  the  exposure,  where  need  is,  of  Turkish  atrocities  exercised  on  its 
members — by  obituaries  of  its  more  remarkable  Bishops  and  Priests — 
by  pecuniary  assistance  to  works  of  charity  carried  on  under  the  grind- 
ing yoke  of  the  Infidel — by  the  preservation  of  anecdotes,  so  far  as  they 
can  now  be  collected,  of  heroic  sufferings  for  Christ's  Name  during  the 
Syrian  massacres,  Vv^e  hope  to  give  the  lie  to  young  Turkey,  the  most 
degraded  of  all  despicable  races,  when  it  boasts  that  English  and  Tosques 
are  brethren — are  all  Framasouns  i.e.  infidels.  We  hope  too  (a  far 
higher  work)  to  convince  those  venerable  Patriarchs  who,  for  the  first 
time  since  the  Great  Schism,  have  ex  Cathedra  sent  their  blessing  to 
English  Priests  that,  as  even  now  we  hold  one  Lord,  one  Faith,  one 
Baptism  with  them,  so  we  will  never  cease,  God  helping  us,  till  we  have 
brought  to  pass  that  outward  and  visible  communion  liere^  into  which 
we  hope  one   day  to  enter  There. 

Armagh,  14:th  Sunday  after  Trinity,  1864. 


In  the  spring  of  1862,  a  short  visit  made  by  one  of  our  members  to 
Servia,  led  on  his  return  to  the  following  correspondence  between  the 
Metropolitan  of  Servia,  Michael,  Archbishop  of  Belgrade,  and  the 
Bishops  of  London  and  Oxford.  The  fact  of  such  correspondence  is  so 
important,  and  the  letters  themselves  so  interesting,  that  we  gladly  avail 
ourselves  of  the  permission  of  the  three  Prelates  to  print  these  letters  : 

Archibald,  Bishop  of  London,  to   the  most   Reverend   Archbishop    of 

Belgrade,  Metropolitan  of  the  Church  in  Servia  : 
A  clergyman  of  this    diocese,   the  Rev.  William  Denton,  having  just 
returned  from  the   eastern    part    of  Europe,  has    informed    us  of  the 
courtesy  and  kindness  you  showed  towards  him  during  his  stay  in  Servia, 


and  we  therefore  think  it  right  to  thank  you,  Most  Eeverend,  for  your 
good- will  both  towards  the  Anglican  Church,  and  our  Presbyter. 

At  this  time  great  numbers  are  assembled  at  London  from  almost 
every  part  of  the  world,  called  there  by  the  love  of  the  liberal  arts  and 
the  desire  to  celebrate  the  triumphs  of  peace.  May  Ave.  in  this  assembly 
of  so  many  diiFerent  nations,  pray  the  God  of  all  good  that  He  would 
bind  together  the  j^ortions  of  Christ's  Church,  so  long  severed,  with  the 
bonds  of  charity  and  a  true  faith,  and  would  abundantly  console  the  flock 
committed  to  you,  Brother,  which  has  so  long  been  suffering  deeply, 
and  furnish  it  with  the  best  gifts  of  the  Holy  Ghost.  Farewell,  Brother, 
and  may  you  and  your  Church  be  preserved  in  life.  So  "prays  your 
Brother  in  Christ  Jecus. 

Archibald  London. 

Fulham,  London^  August,  18G2. 


Michael,  Archbishop  of  the  Orthodox  Church  of  Christ  at  Belgrade 
and  Metropolitan  of  all  Servia,  to  the  most  learned  and  Right 
Reverend  Lord,  Archibald,  Bishop  of  London,  greeting : 
Your  most  valued  letter.  Right  Reverend,  lately  received  by  me,  full 
of  Christian  love,  in  which  you  acknowledge  hospital iti-!S^  duly  and 
willingly  on  ray  part  shown  to  Mr.  William  Denton,  a  Presbyter  of 
the  English  Church,  was  not  only  a  great  consolation  to  me,  but  also  a 
great  honour. 

Having  been  suddenly  overwhelmed  and  almost  crushed  by  great 
calamities  and  evils,  such  as  no  one  could  have  looked  for  even  from 
fierce  and  savage  barbarians  utterly  destitute  of  any  human  civilization, 
after  a  truce  had  been  solemnly  sanctioned,  and  when  in  the  very  act  of 
celebrating  the  obsequies  of  the  slain,  I  certainly  stood  in  need  of  friendly 
and  Christian  sympathy  and  consolation  ;  and  assuredly,  I  feel  myself  no 
less  fortunate  than  honoured,  to  have  received  the  same  so  unexpectedly, 
Right  Reverend  Sir,  from  yourself,  in  accents  fraught  with  deliverance, 
uttered  out  of  the  very  heart  of  the  chief  Pastor  of  the  greatest  Metro- 
polis in  the  world,  and  of  a  most  free  people. 

Most  heartily  do  I  thank  you.  Right  Reverend  Sir ;  and  at  the  same 
time  beg  and  entreat  of  you  to  exert  your  great  influence  among  your 
countrymen,  and  especially  among  the  members  of  your  Church,  and 
to  do  your  endeavour,  that  they  may  sedulously  follow  both  your  own 
illustrious  example  and  that  of  the  British  consul  at  this  place  (whom 
all  my  country  most  profoundly  respects  for  his  truthful  representations 
of  recent  events  in  Servia,  so  clearly  set  forth  in  his  letters  to  his  govern- 
ment) that  they  wdll  not,  out  of  favour  to  barbarous  strangers  i'amous 
only  for  cruelty  and  lies,  any  longer  publicly  deny  to  the  Christian 
people  of  Servia  (a  race  of  extreme  antiquity,  a  denizen  of  Europe  from 
the  most  ancient  period,  and  known  even  to  Pliny),  that  justice,  which 
is  acknowledged  as  their  due  in  leading  journals  and  public  conven- 
tions, throughout  all  Europe,  and  in  fact  the  whole  world. 


Mucli  might  Great  Britain  effect  in  obtaining  the  concession  of  tliose 
privileges  which  we  justly  claim,  and  which  were  ever  ours.  But  if 
by  the  will  of  Almighty  God,  and  by  the  help  of  a  nation  most  illustrious 
through  Europe  by  its  zeal  for  liberty,  we  shall  be  permitted  to  enjoy 
the  restoration  of  peace  and  tranquillity,  both  I  and  my  people,  and 
especially  the  Clergy,  wdll  not  be  found  wanting  both  in  regard  to  the 
duties  of  hospitality,  and  to  those  prayers  which,  in  accordance  with  the 
teaching  of  the  Orthodox  Church,  we  are  bidden  continually  to  offer  for 
the  reunion  of  the  separated  Churches  of  Christ. 

Commending  myself  then  to  your  especial  brotherly  love  and  good- 
will, and  not  ceasing  to  pray  from  the  bottom  of  my  heart  that  you 
and  your  friend  may  well  and  duly  prosper  in  all  things 

I  remain, 
Thy  sincere  Brother  in  Christ, 

Michael  of  Belgrade, 


Samuel,  by  Divine  permission,  Bishop  of  Oxford,  to  the  most  Reverend 
the  Archbishop  of  Belgrade,  Metropolitan  of  the  Church  in  Servia, 
health  in  Christ: 
I  have  many  motives,  beloved  Brother,  for  writing  a  few  words  to  you 
on  the  present  occasion.  I  am  both  thoroughly  convinced  that  it  would 
be  of  great  advantage  to  the  Church  of  Govl  if  there  Avere  more  frequent 
opportunities  afforded  to  the  various  portions  of  tliat  Church  ol  con- 
ferring together;  and  also  the  condition  of  your  diocese  seems  to  be  such 
as  especially  and  urgently  calls  for  comforting,  and  brotherly  sympathy. 
We  know  of  the  constancy  of  your  Church,  which  has  defended  the 
faith,  pure  and  orthodox,  for  a  long  time  against  all  its  enemies.  We 
know  of  the  cruel  rage  of  persecution  which  by  the  hands  of  the  unbeliev- 
ing has  long  laid  waste  the  Christian  flock.  We  know  especially  of  the 
flames  of  the  late  conflict,  in  which,  as  is  reported,  your  Cathedral  Church 
and  the  buildings  erected  for  the  love  of  God,  dedicated  to  the  use  of 
the  poor,  have  suffered  many  indignities. 

By  such  a  storm  of  trials  the  Lord  without  doubt  wished  to  prove 
and  to  make  perfect  your  faith.  But  we,  hearing  these  things  with 
some  indignation,  judged  that  it  would  not  be  altogether  unwelcome 
to  your  Holiness,  if  the  Bishops  of  other  Churches  offered  what  fraternal 
consolation  they  were  able,  in  obedience  to  the  precept  of  the  blessed  Paul, 
"To  rejoice  with  them  that  do  rejoice,  and  weep  with  them  that  weep." 
(Rom.  xii.  15.)  We  therefore,  most  Reverend  Brother,  following  the  ex- 
ample of  the  same  apostle,  "  thank  God,  always  making  mention  of  you 
in  our  prayers,  hearing  of  your  charity  and  faith  which  you  have  towards 
the  Lord  Jesus  and  all  saints."  (Philemon  ii.)  "But  the  God  of  all 
grace,  who  hath  called  us  unto  His  eternal  glory  in  Christ  Jesus,  after 
ye  have  suffered  awhile  Himself  make  you  perfect,  strengthen,  settle 
yaw."     Amen!  Amen!   (1  Pet.  v.  10.) 


But  as  far  as  we  are  concerned,  Brother,  we  are  always  instant  in 
prayer  that  the  God  of  Peace  and  Charity  may  again  vouchsafe  to 
the  various  portions  of  His  Church  an  external  and  visible  Unity, 
"that  we  may  all  say  the  same  thing,  and  that  there  be  no  schism  in 
us;  but  that  we  may  be  perfect  in  the  same  mind,  in  the  same  judgment;" 
(1  Cor.  i.  10.)  that  being  all  bound  together  in  one  bond  of  charity  we 
may  afford  a  common  testimony  to  the  unity  of  the  ever  Blessed  Trinity. 

Peace  be  with  you,  and  with  all  the  saints  of  Christ,  who  throughout 
the  world  are  looking  for  the  coming  of  the  Lord.  So  prays  your  very 
loving  Brother  in  Jesus  Christ. 

Samuel,  Bishop  of  Oxford. 
Cuddesdon  Palace,  Oct.  1862. 


Michael,  by  the  Divine  goodness,  Archbishop  of  Belgrade,  and  Metro- 
politan of  all  Servia,  to  the  Right  Reverend  and  most  learned 
Samuel,  Bishop  of  Oxford,  greeting  in  Christ : 

Right  Reverend  Lord, 

By  the  repeated  perusal  of  your  most  valued  letter,  full  of 
Christian  love  and  brotherly  comfort,  I  feel  myself  no  less  individually 
cheered  and  established  amid  difficulties,  than  bound  to  express  senti- 
ments of  gratitude  in  common  with  my  people.  For  we  were  thereby 
informed,  as  indeed  we  had  been  not  long  ago  by  an  epistle  from  the 
most  excellent  Prelate  of  London,  that  we,  although  overwhelmed  by  an 
unlooked-for  invasion  of  cruel  barbarians  in  violation  of  pledges  pub- 
licly given;  and  at  the  same  time  clearly  bound  by  the  conditions  of  a 
very  recent  European  tr.^aty  solemnly  sanctioned  at  Paris,  and  heed- 
fully  interpreted  on  our  part  for  the  constant  observance  of  peace;  and 
although  deprived  of  the  rights  of  a  fair  and  protective  government, 
were  certainly  not  wholly  solitary  in  the  world,  and  deserted  by  all 
Christians.  Not  only  therefore  on  my  own  behalf,  but  on  behalf  of  all 
my  Father-land,  I  render  most  hearty  thanks  to  thee,  most  beloved 
brother  in  Christ,  for  your  cordial  feelings  of  sympathy  with  us  in  our 
calamities,  although  we  be  personally  unknown  to  you,  so  strikingly 
shown  in  your  letter. 

But  taking  into  consideration  that  all  these  things  have  been  per- 
mitted and  wrought  out  under  the  Divine  will,  we,  to  use  the  words  of 
the  holy  apostle,  "give  thanks  in  all  circumstances,  for  this  is  the  will 
of  God  revealed  to  us  by  Jesus  Christ."  (1  Thessal.  v.  18.)  A  like 
balm  was  afforded  to  our  broken  heart  by  the  accurate  knowledge  which 
your  letter  displays  of  our  miserable  condition  and  state,  wherein  those 
greedy  and  insatiable  Mohammedan  wolves  cease  not  to  rend  and  up- 
root this  flock  of  Christ,  faithful  through  so  many  centuries;  while  the 
Orthodox  Church,  exposed  to  the  boundless  licentiousness  of  her  most 
fierce  enemy,  has  to  bear  and  undergo  all  kinds  of  persecutions  and 
oppressions,  in  the  midst  of  which  she  ever  trains,  and  daily  supplies,  no 
unworthy  imitators  of  the  primitive  Christian  martyrs  themselves. 


6 

The  condition,  so  unlike  yours,  of  extreme  peril, — that  especially  of 
my  countrymen  who  reside  beyond  the  principality  of  Servia,  just  in  its 
vicinity,  and,  that  of  the  other  peoples  subjected  to  the  iron  rule  of  the 
Ottoman  sceptre — a  condition  of  the  greatest  misery,  through  no  fault 
of  their  own,  easily  arouses  a  full  current  of  popular  opinion  among  my 
countrymen,  that  the  very  time  has  now  arrived  when  a  nation, — whose 
condition  is  wholy  different,  and  is  truly,  nay,  exceeding,  great,  in  virtue 
of  its  political  institutions;  which  is  elevated  by  the  Divine  blessing  to 
the  highest  degree  of  universal  perfection,  and  is  illustrious  moreover  for 
its  great  and  constant  zeal  and  love  for  liberty  and  humanity,  as  well  as 
famous  and  renoAvned  on  account  of  its  resources;  which  has  highly 
prospered,  not  only  in  Europe,  but  in  the  whole  terraqueous  globe, 
whose  august  kings  glory  in  the  most  precious  title  of  "  Defender  of  the 
Faith," — might  most  justly  use  their  power  which  has  been  Divinely 
bestowed  upon  them  for  the  increase  of  the  glory  of  Christ  and  of  His 
Faith,  to  put  at  length  an  obstacle  in  the  way  of  the  unbridled  violence 
of  the  infidels  in  these  regions,  to  protect  the  innocence  of  the  weak,  to 
defend  the  rights  of  the  powerless  and  impotent  against  their  fierce  and 
iSavage  oppressors,  who  both  by  nature  prone  to  the  committal  of  every 
crime,  and  trained  thereto  by  their  cursed  education,  have  the  unblush- 
ing audacity,  at  every  moment  and  without  ceasing,  to  attack  and  violate, 
like  rabid  beasts  the  honour,  life,  property  and  conscience  of  the  ill-fated 
Christians.  So  that  unless  the  ministers  of  their  Churches  had  made 
it  their  business  to  discharge  their  pastoral  duties  at  the  peril  of  their 
lives,  and  to  upraise  the  oppressed  and  despairing  by  the  assurance 
of  Divine  help  being  ever  near  at  hand,  the  unhappy  Christians,  who  are 
exposed  to  the  abominable  Ottoman  rule,  driven  thereto  by  liability 
to  the  most  cruel  forms  of  death,  in  the  extremity  of  distress,  would 
beyond  all  doubt  have  been  long  ago  extirpated  by  universal  suicide; 
and  these  most  goodly  regions  would  have  been  converted  into  horrid 
deserts. 

But  the  Eastern  Christians,  wretched  as  their  condition  is,  have  met 
with  no  assistance  hitherto  from  the  Christians  of  the  West  against  trials 
so  great  and  vast  both  in  number  and  in  extent.  They  have  only  the 
consolations  of  theii  own  Priests  who,  as  being  themselves  in  a  state  of 
subjugation  and  devoid  of  carnal  weapons,  can  only  be  drawn  by  com- 
miseration to  "weep  with  those  who  weep"  and  condole  Avith  them,  and 
can  scarce  aid  them  otherwise.  Yet  we  by  no  means  lose  hope,  but  retain 
a  firm  confidence  in  our  Redeemer,  that  it  will  come  to  pass  that  the  same 
most  gracious  God,  Who  directs  the  minds  and  hearts  both  of  rulers  and 
peoples  according  to  His  own  good  pleasure,  will  be  pleased  to  influence 
both  with  kindly  feelings  and  to  make  them  more  inclined  toAvards  us; 
will  inform  and  instruct  them,  in  order  that  they  as  Christians  may  be 
disposed  to  shew  kindness  to  us  who  are  their  fellow  Christians,  rather 
than  to  those  who  are  the  most  bitter  foes  of  the  Christian  name;  and  that, 
so  far  at  least  as  it  can  be  done  without  injury  to  themselves,  which  would 
surely  be  the  case,  they  may  not  refuse  to  do  justice  to  our  cause,  and 
in  this  manner  confer  a  benefit  upon  us.  Of  such  a  result  that  Hope 
allows  us  not  to  doubt,  which  hath  already  conducted  us  through  such. 


great  tempests  out  of  the  terrible  ocean  of  Turkish  servitude,  into  a 
safe  harbour  of  civil  freedom,  limited  though  it  be  ;  and  on  this  Hope 
relying,  we  shall  attain  to  the  goal  of  final  welfare,  of  which  the  Holy 
.Apostle  Paul  is  a  surety  to  us,  when  he  affirms  that  "  By  Hope  we  are 
saved."  (Rom,  viii.  24.) 

Hitherto  then,  consoling  ourselves  under  every  event  of  ill  fortune 
in  the  Faith  of  Christ,  received  from  the  Apostles,  by  means  of  which 
we  have  become  the  heirs  of  the  Holy  Fathers,  and  which  we  have 
kept  pure  and  undefiled  to  this  very  day;  and  firmly  relying  on  the 
-anchor  of  the  Hope^^which  fails  not,  for  a  better  lot  to  dawn  upon  our 
.country,  we  do  not  and  shall  not  cease  to  pour  forth  our  prayers,  as 
we  are  bidden  by  the  precepts  of  the  Orthodox  Church,  for  the  peace 
and  tranquillity  and  Re-union  of  Christendom;  and  will  earnestly  en- 
treat that  the  God  of  all  grace  will  be  pleased  to  gather  together  and 
restore  His  torn  and  scattered  flock  in  Unity,  and  to  bind  them  together 
in  lasting  concord. 

That  these  our  just  and  lawful  desires  will  at  length  be  crowned  with 
the  most  excellent  success,  we  can  the  less  doubt  after  hearing  both  thy 
letter,  most  beloved  Brother  in  Christ,  and  that  of  thy  most  worthy 
fellow  Prelate  of  the  see  of  London — a  letter  replete  with  the  accents 
of  gravity,  authority,  and  in  fine,  of  help  and  safety,  which  I  and  my 
people  receive  with  a  thousand  welcomes,  as  the  dawn  of  a  sun  of 
Divine  favour  which  is  about  to  rise  upon  our  country. 

Commending  myself  to  thy  brotherly  kindness  and  love,  which  I  have 
made  proof  of,  though  I  have  not  yet  deserved  them;  and  praying  from 
the  bottom  of  our  heart,  that  the  approaching  Festival  of  the  Nativity 
of  Christ  may  be  a  season  of  joy  and  gladness  to  you,  and  that  all 
blessings  may  flow  down  upon  you,  and  your  flock,  from  the  Grace  of 
the  Almighty  Disposer  of  this  world's  chance  and  change. 

I  remain. 
Your  most  sincere  Brother  in  Christ, 

Belgrade^  Michael  of  Belgrade. 

Dec.  10th  O.  S.     1862. 


On  the  return  of  Mr.  Denton  from  Servia,  he  sent  at  the  request  of 
the  Archbishop  of  Belgrade  and  the  Bishop  of  Schabatz  copies  of  the 
English  Prayer  Book,  and  one  or  two  Latin  translations  selected  from 
the  list  of  those  published  by  the  Anglo- Continental  Society,  to  those 
Prelates,  who  expressed  their  acknowledgments  in  the  following  letters : 

Belgrade,  12  (24)  Jan.,  1863. 
Honoured  Sir, — I  owe  you  much  for  your  friendship  towards 
me,  proved  not  only  by  your  letter  and  by  the  theological  books  on 
the  principles  of  the  English  Church  which  accompanied  it,  but 
also  by  the  additional  token  of  our  brotherhood  which  you  have 
given  me  by   your  book  on  Servia  and  the  Servians. 

I  respond  with  great  pleasure  to  these  testimonies  of  your  brotherly 
love,   by  the  expression   of  the  deepest  feelings  of  acknowledgment. 


8 

Receive,  dear  Sir,  my  hearty  thanks  for  the  true  Christian  lore 
which  you  have  shown  towards  my  flock,  and  for  that  kindness  which 
has  led  you  to  make  known  to  the  people  of  England  the  condition 
of  our  nation  still  struggling  for  freedom  against  the  power  of  barbarians. 
I  cannot  be  insensible  to  the  Christian  charity  which  led  you  to  oiFer  to 
us  the  right  hand  of  brotherly  love.  You  have  looked  with  an  unpre- 
judiced eye  upon  a  people  who,  at  the  cost  of  great  sufferings  and  in 
the  midst  of  bitter  experiences  and  cruel  martyrdoms,  have  preserved 
the  ark  of  God^s  sanctuary,  the  Faith  of  Christ  Jesus,  and  their  own 
nationality.  In  doing  so,  you  have  proved  to  us  tlfat  amongst  the  Eng- 
lish nation  there  are  to  be  found  men  who  have  deep  feeling  and  sym- 
pathy for  their  brother  Christians  who  are  still  under  the  barbarian 
yoke.  May  God  bless  you  for  your  noble  efforts,  and  increase  the 
number  of  those  persons  who  are  animated  with  like  sentiments  of 
Christian  charity.  May  He  also  grant  to  us  that  the  same  sun  of  free- 
dom which  rises  upon  your  country  may  warm  with  its  rays  our  suffer- 
ing people,  to  the  glory  of  our  common  faith  and  of  the  Church  of 
Jesus  Christ. 

Eeceive,  dear  Sir,  once  more  my  sincerest  thanks,  and  accept  the 
assurance  of  my  esteem  for  yourself  and  my  gratitude  for  your  kind 
efforts. 

I  supplicate  the  blessing  of  Heaven  upon  you  and  your  household, 
and  have  the  honour  to  send  to  you  my  love,  and  to  remain  your  brother 
and  well-wisher. 

The  Metropolitan  of  Servia, 

The  Rev.  Wm.  Denton,  London.  Michael. 

^  Rev.  Sir  and  Dear  Brother  in  Christ, — I  am  greatly  de- 
lighted with  the  four  books  received  from  you,  a  worthy  minister  of 
the  English  Church;  for  in  them  I  see  a  copious  fountain  and  treasury 
of  knowledge  which  has  been  hitherto  inaccessible  to  me  in  this  remote 

corner  of  the  world. 

I  thank  you  for  these  gifts,  and  desire  to  express  to  you  the  pleasure 
it  has  given  to  me  to  make  your  acquaintance,  whose  spiritual  office 
as  a  minister  of  God's  Word  I  pray  may  be  blessed  to  the  building 
up  of  the  Church  of  our  Redeemer  Jesus  Christ.  Imploring  His  bless- 
ing on  myself  and  you,  I  send  to  you  the  assurance  of  my  continuedlove 
by  giving  to  you  my  benediction. 

Gabriel,  Bishop  of  Schabatz. 


We  have  printed  the  foregoing  documents,  both  because  they  appear 
tousof  sufficient  interest  to  make  their  preservation  desirable,  but  also 
because  they  supply  us  with  evidence  of  the  extent  of  knowledge  possessed 
by  Eastern  prelates  of  the  English  Church,  and  of  the  way  in  which  they 
regard  our  Church, 


We  turn  now  to  another  of  the  objects  which  ^'  the  Eastern  Church 
Association  "  aims  at  carrying  out, — the  improvement  of  general  educa- 
tion among  the  Eastern  Christian  communities. 

The  insecurity  of  all  land  property  has,  amongst  other  evils,  pre- 
vented the  Christians  in  the  Turkish  Empire  from  the  establishment  of 
schools  and  the  proper  education  of  their  children.  No  more  pressing 
Avant  indeed  exists  than  that  means  should  be  found  for  the  training  of 
the  children,  especially  the  female  children  of  the  Christians  of  Turkey; 
and  with  reference  ♦to  this  the  Editor  has  received  the  accompanying 
valuable  letter  from  two  Ladies  whose  lengthened  residence  in  the  Scla- 
vonic provinces  of  the  Ottoman  Empire,  and  whose  acquaintance  with 
the  people  of  those  lands,  entitle  their  opinions  to  the  greatest  deference. 

London,  August  19,  1864. 

SiRj — 'We  have  received  your  letter  requesting  that  we  would  put  down 
some  suggestions  which  from  time  to  time  have  occurred  to  us  in  result 
of  a  personal  acquaintance  with  Turkey  in  Europe,  and  with  reference 
to  the  aid  your  Society  hopes  to  extend  to  Christians  living  under  the 
Mahometan  Government  of  the  Porte. 

We  thank  you  for  this  opportunity,  whereby  we  trust  some  of  our  ex- 
periences may  fulfil  their  purpose,  and  serve  as  hints  for  competent  in- 
quiry in  the  same  field. 

1st.  As  to  the  candidates  for  assistance.  We  would  suggest  that  the 
Slavonic  Christians  in  Turkey  are  more  in  need  of  help  than  the  Greek, 
inasmuch  as  the  Greeks  possess  advantage  of  position,  historical, 
social  and  geographical,  not  shared  by  the  Slavs.  The  latter  are  still  for 
the  most  part  cut  off  from  independent  political  existence  and  from  in- 
tercourse with  civilized  nations;  further,  they  have  hitherto  received 
no  aid  from  English  missionary  effort. 

In  view  of  no  practical  scheme  for  their  help,  it  may  be  as  well  to  give 
some  particulars  respecting  the  Slavonic  races  in  Turkey. 

The  Slavonic  population  of  Turkey  in  Europe  forms  part  of  the  South 
Slavonic  (or  as  they  themselves  call  it  the  Ivgo  Slavic)  race  which 
numbers  between  ten  and  twelve  millions  of  souls.  Out  of  these  some 
four  millions  people  the  south  of  the  Austrian  Empire ;  the  other 
eight  inhabit  a  region  bounded  on  the  east  by  the  Black  Sea,  on  the 
north  by  the  rivers  "Danube  and  Save,  on  the  west  by  the  frontier  of 
Dalmatia,  on  the  south  by  that  of  ancient  Greece ;  they  are  divided 
into  Montenegrins,  Serbs  of  the  Principality,  Bosnians,  Herzegovinians, 
Old  Serbians  and  Bulgarians.  As  to  their  political  condition,  1st. 
The  120,000  Montenegrins  are  free  and  have  always  been  so,  Their 
nationality  is  Serb,  and  their  ruler  is  styled  Prince  of  Montenegro.  In 
religion  they  belong  to  the  Serb  branch  of  the  Orthodox  Eastern  Chiirch, 
and  their  Vladika  or  Metropolitan  goes  for  consecration  either  to  Car- 
lovitz  or  Moscow.  2nd.  Above  a  million  of  Serbs  dwelling  on  the 
Danube  form  what  is  called  the  autonomous  Principality  of  Serbia. 
This  state  comprehends  a  small  portion  of  the  ancient  Serbian  Czar- 
dom,  it   is  guaranteed  by  the  great  powers  of  Europe,  and  its  present 


10 

political  position  dates  from  a  successful  rising  of  Christian  peasants  in 
tlie  early  part  of  this  century.  The  present  ruler  is  a  native,  and  ac- 
knowledges himself  Suzerain  of  the  Sultan;  the  Government  of  the  Porte 
receives  an  annual  tribute  from  the  Principality,  but  is  debarred  from 
interference  with  its  internal  affairs.  In  accordance  with  an  old  treaty 
Turkish  garrisons  are  still  stationed  in  the  Serbian  fortresses  on 
the  Danube ;  but  since  the  Pasha  of  Belgrade  bombarded  that  city  in 
1862,  the  Government  of  Serbia,  supported  by  those  of  France,  Russia, 
Prussia  and  Italy,  ceases  not  to  tirge  that  the  chief  town  and  port  of 
a  Christian  state  ought  no  longer  to  be  infested  with  Mahometan 
soldiery.  Austria  and,  Alas!  England  as  yet  support  the  Turk  in  his  re- 
fusal to  withdraw.  Hence  a  sense  of  insecurity  and  the  expectation  of 
an  inevitable  struggle  continues  to  impede  civilization  and  prosperity 
in  the  capital  of  Serbia. 

In  religion  the  Serbs  of  the  Principality  belong  to  the  Eastern 
Church.  They  are  governed  by  a  Synod  which  elects  the  Bishops  and 
Metropolitan.  But  even  as  the  Prince  of  Serbia  pays  annual  tribute 
to  the  Sultan,  so  must  the  Metropolitan  of  Belgrade  to  the  Patriarch 
of  Constantinople. 

The  rest  of  the  Serbs  in  Turkey  people  Bosnia,  Herzegovina,  and  that 
tract  of  country  between  the  southern  frontier  of  the  Principality  and 
Macedonia  called  by  its  inhabitans  Old  or  Stara  Serbia.  In  Bosnia 
not  quite  a  third  of  the  inhabitants  are  Roman  Catholics,  another 
third  are  Mahometans.  The  latter  descend  from  the  old  Christian 
nobility  who  renegaded  to  preserve  their  lands  and  station  at  the 
Turkish  conquest.  These  Slavonic  Mussulmans  speak  the  Serb 
language,  not  Turkish,  *Qor  can  even  the  Christians  exceed  them  in 
antipathy  to  the  Ottoman. 

We  now  come  to  the  Bulgarians  who,  form  one  half  of  the  South 
Slavonic  race,  z.e.,  from  five  to  six  millions.  They  inhabit  the  north- 
eastern part  of  Turkey  in  Europe,  and  are  directly  subject  to  Mahome- 
tan rule.  Some  few  Bulgarians  are  Mussulmans,  retaining  not  only 
their  language,  but  the  ancient  warlike  character  of  the  race.  A  few 
hundreds  have  lately  joined  the  Church  of  Rome.  The  immense 
majority  belong  to  the  Eastern  Church,  and  though  bowed  down  by 
oppression  are,  in  most  respects,  still  a  fine  people,  industrious,  hardy, 
chaste,  honest,  clean  in  their  persons,  orderly  in  their  households,  and 
with  great  aptitude  for  instruction. 

As  to  matters  ecclesiastical :  In  former  times  the  Bulgarians,  like  the 
Serbs,  were  governed  by  a  native  Hierarchy,  independent  of  the  Patri- 
arch of  Constantinople,  though  in  communion  with  him,  as  is  at  present 
the  Church  of  Russia.  About  a  hundred  years  ago  the  Turkish 
Government,  to  deprive  the  Slavic  Christians  of  the  leadership  of  their 
patriotic  Bishops,  abolished  botli  the  Serb  and  the  Bulgarian  patri- 
archate, and  submitted  their  flocks  to  the  Greek  at  the  Fanar.  This 
measure  more  than  answered  its  object,  for  it  sowed  the  seeds  of  a 
quarrel  between  Greek  and  Slave.  Since  then  the  Serbs  have  to  a 
certain  extent  emancipated  themselves  by  the  strong  hand,  but  the 
Bulgarians    are  at    this    moment    engaged    in    negociations  for  the    re- 


11 

establishment  of  their  national  Church.  To  the  CEcumenical  Patriarch 
they  offer  a  fixed  tribute  and  recognition  as  Head  of  Eastern  Christen- 
dom; but  they  insist  on  Ecclesiastical  self-government,  they  will  appoint 
their  own  Bishops  .and  regulate  their  own  schools.  Unluckily  the 
Greek  still  plays  into  the  hands  of  Turkish  intrigue;  he  concedes 
indeed  that  the  Bishops  of  the  Bulgarians  shall  henceforth  be  natives, 
but  he  requires  that  they  continue  subject  to  nomination  by  the 
Fanar.  The  unseemly  squabble  at  Constantinople  is  followed  up 
throughout  the  provinces.  Should  the  aim  of  your  Association  be  rea- 
lized in  the  intercommunion  of  the  English  and  Eastern  Churches,  it  may 
be  hoped  that  Anglican  influence  will  avail  to  prevent  an  Oriental 
schism,  by  inducing  the  Greek  Patriarch  to  concede  to  the  Bulgarians 
the  rights  which  unquestionably  were  recognized  by  his  predecessors. 

Having  now  examined  where  and  who  are  the  Slavonic  Christians 
in  Turkey,  it  may  be  asked  if  such  of  them  as  live  directly  sub- 
ject to  Mahometan  officials,  i.  e.,  the  Bulgarians  and  the  Serbs  in 
Bosnia,  Herzegovina  and  Stara  Serbia,  have  been  able  to  do  any- 
thing for  education.  The  Bulgarians  have  done  most ;  witness  the 
schools  at  Tirnova,  Nish,  Sophia,  Philipopolis,  Prilip,  &c.,  &c. ;  they 
also  send  young  men  to  be  educated  at  Paris,  Prague,  Russia,  and  Con- 
stantinople. 

It  is,  however,  wonderful  how  much,  under  greater  difficulties,  has 
been  attempted  by  the  isolated  Serbs.  We  found  schools  at  Sarayevo, 
Travnik,  &c.,  in  Bosnia,  Mostar  in  Herzegovina,  and  in  Old  Serbia  at 
Pristina,  Prizren  and  Ipek.  Owing,  partly,  to  lack  of  funds,  but  chiefly 
to  the  barbarous  state  of  the  country,  all  these  schools  are  insufficiently 
supplied  with  teachers  and  books. 

With  regard  to  girls'  schools  :  We  found  such  in  Bulgaria,  and  also 
at  Sarayevo  and  Ipek;  but  owing  to  the  difficulty  of  sending  women 
to  be  trained  out  of  the  country,  and  the  lack  of  any  training  school 
in  the  country,  the  instruction  in  these  Slavonic  female  schools  is  wholly 
elementary. 

The  Government  of  the  Principality  of  Serbia  has  however  lately 
founded  a  higher  female  school  at  Belgrade,  and  part  cf  its  compre- 
hensive scheme  includes  the  Training  of  school-mistresses.  This  scheme 
is  not  yet  carried  out  for  want  of  competent  teachers  and  of  funds. 
Should  it  ever  be  realized,  the  training  school  at  Belgrade  might 
educate  school-mistresses  at  least  for  all  the  Serb  provinces  in  Turkey, 

We  would  suggest  then,  that  there  are  two  modes  of  helping  the 
Slavonic  Christians  in  Turkey  in  the  way  of  education.  1st.  By 
aiding  such  schools  as  already  exist ;  2nd.  By  trying  to  start 
higher  female  schools  in  some  of  the  larger  towns  of  Bosnia  or 
Bulgaria. 

In  carrying  out  either  of  these  schemes  with  regard  to  the  Serb 
Christians,  it  should  be  remembered,  that,  whilst  they  appreciate  real 
aid  and  sympathy,  they  are  stubborn  in  their  spirit  of  independence  and 
self-respect.  Like  all  peoples  who  have  been  often  deceived  they  are 
reserved  and  even  suspicious  towards  strangers ;  and  they  especially  dis- 
trust the  English  as  having  ]peen  hitherto  the  allies  of  their  foes. 


12 

With  regard  to  the  Bulgarian  Church  quarrel,  we  would  venture  ft 
suggestion  that  information  thereon  be  gathered,  not,  as  heretofore,  ex- 
clusively from  Greek  sources  ;  also  that  full  inquiry  be  made  into  the 
condition  of  Slavonic  flocks  under  Greek  Bishops,  and  into  the  charac- 
ter of  such  Bishops,  educated  as  they  are  in  the  corrupt  atmosphere  of 
Constantinople,  and  appointed  by  a  Superior  trembling  under  the 
Ottoman's  paw. 

We  hope  we  have  earned  out  your  idea  in  making  this  statement,  but 
should  we  inadvertently  have  trespassed  on  your  patience  and  courtesy, 
we  trust  you  will  kindly  forgive  us. 

(Signed)  M.  and  I. 


In  pursuance  of  these  suggestions,  which  appear  of  great  value,  the 
following  Statement  is  submitted  to  our  members  and  readers,  in  the 
hope  that  they  will  be  able  to  co-operate  in  the  plan  proposed: — 

Two  English  ladies  who  have  travelled  through  Bosnia,  Bulgaria,  and 
other  Slavonic  provinces  of  Turkey  in  Europe,  are  anxious  to  assist 
the  native  Christians  in  their  efforts  to  obtain  a  European  education. 

These  Christians,  with  little  or  no  help  from  without,  and  none 
from  the  Turkish  Government,  have  already  organized  a  number  of 
normal  schools,  taught  by  native  teachers  in  the  Slavonic  tongue. 
Owing  to  lack  of  funds,  but  c'aiefly  from  the  barbarous  state  of  the 
country,  these  schools  are  ill  supplied  with  teachers  and  books. 

In  the  case  of  boys'  schools,  as  it  is  comparatively  easy  to  send 
young  men  for  training  to  Prague,  Paris,  and  Russia,  it  may  be  ex- 
pected that  every  year  the  schoolmasters  will  improve. 

With  regard  to  girls'  schools  it  is  otherwise.  The  difficulty  of  send- 
ing women  to  be  trained  out  of  the  country,  and  the  lack  of  any 
higher  female  schools  in  the  country  have  for  result  that  instruction 
in  the  Slavonic  Girls'  Schools  is  wholly  elementary.  It  is  much  to  be 
wished  that  at  least  one  higher  female  school  could  be  founded  in  one 
of  the  larger  towns  of  Bosnia  or  Bulgaria,  Avhere  mistresses  might 
be  trained  for  the  schools  already  existing,  and  for  those  which  would 
spring  up  everywhere  if  competent  teachers  were  to  be  had. 

To  this  end  one  of  the  ladies  proposes  to  return  to  the  South  Slavonic 
countries,  to  perfect  herself  in  the  language  and  obtain  some  insight  into 
the  best  mode  of  helping  the  people  through  their  own  schools.  The  other 
lady  will  remain  in  England  to  collect  the  necessary  funds,  and  then 
go  out  with  a  trained  mistress,  and  a  native  teacher,  and  start  a  higher 
female  school  at  Sarayevo,  the  capital  of  Bosnia,  a  town  of  60,000 
inhabitants. 

In  the  school  the  Bible  wou^d  be  taught  and  the  elementary  doc- 
trines of  Christianity,  but  the  principal  object  would  be  to  give  the 
children  a  useful  education,  and  a  moral  training  of  higher  standard 
than  any  that  would  otherwise  be  accessible  to  them. 

Reading,  writing,  arithmetic,  geography,  history,  cooking,  plain  work, 
care  of  health,  would  be  among  the  branches  taught. 

To  found  such  a   school  and  carry  it  on,  until  the  necessary  stimulus 


13 

be  given  to  native  effort,  and  at  the  same  time  deal  ont  some  little 
help  to  the  native  schools  already  existing,  £500  a-ycar  is  asked  for, 
guaranteed  for  five  years. 

It  must  be  remembered  that  the  Mahometan  Government,  which  does 
nothing  for  Christian  education  in  its  Slavonic  provinces,  is  guaranteed 
and  upheld  by  England.  Is  it  not  then  just  that  England  should  do 
something  to  assist  the  native  Christians  in  their  attempts  at  self- 
development  and  civilization  ? 


The  Rev.  Archimandrite  Philip  Schulati  on  visiting  England  in 
the  Spring  of  the  present  year  for  the  purpose  of  collecting  funds  for 
the  erection  of  a  Church  at  Kustendjie  en  the  Black  S(>a,  with  the  en- 
couragement of  the  Eastern  Church  Association,  took  the  step — "  a 
step,  he  believed,  that  had  never  been  taken  before  in  England" — of 
appealing  to  the  members  of  the  Anglican  Church  for  sympathy  and 
aid.  The  Association  voted  from  its  funds  a  subscription  of  £17  175. 
to  the  pious  work  at  Kustendjie  ;  and  an  additional  sum  was  contribu- 
ted also  by  individual  members.  The  part  of  this  Church  which  was 
already  erected  has  since,  we  regret  to  hear,  been  wantonly  destroyed 
by  the  Circassian  emigrants  at  the  instigation  of  the  Turkish  Pasha. 
This  adds  another  to  the  long  list  of  cases  of  Turkish  tyranny  under 
which  the  Rayahs  suffer. 


Whatever  stringency  there  may  be  in  the  Articles  of  the  Church  of 
England  against  Rome,  there  is  no  such  stingency  existing,  either  legally 
or  morally,  in  the  case  of  Greece.  The  Articles  do  not  touch  the  Greek 
Church.  They  do  not  really,  it  is  well  known,  contemplate  it  at  all; 
even  though,  looked  at  with  an  accurately  legal  eye,  they  may  seem  to 
make  an  exception  in  its  ftivour.  In  those  very  doctrines  on  which  the 
practical  teaching  of  the  Greek  Church  approaches  nearer  to  the  Roman 
than  to  the  Anglican  view,  such  as  the  veneration  of  icons  and  relics, 
and  the  existence  of  a  middle  state,  it  is  the  "  Romish  doctrine,"  and 
the  Romish  doctrine  only,  which  the  Twenty-second  Article  condemns 
and  is  intended  to  condemn.  It  makes  no  allusion  to  the  Greek  doc- 
trine. And  if  the  Nineteenth  Article  declares,  rather  as  a  rhetorical 
figure  than  as  a  matter  of  dogma,  that^'the  Church  of  Jerusalem,  Alex- 
andria and  Antioch  have  erred,"  we  reply  that,  with  regard  to  the  last 
two  Churches,  the  errors  of  their  Bishops  are  matters  of  common  noto- 
riety, and  that  the  Eastern  Church  nowhere  and  at  no  time  has  claimed 
infallibility  for  any  one  particular  Church  ;  but  on  the  contrary  has 
ever  protested  against  that  claim  on  the  part  of  the  Church  of  Rome. 
With  regard  to  more  nice  and  recondite  questions  of  doctrine  we  leave 
them  to  be  settled  by  exact  theologians.  But  this  we  lay  down  as  a 
safe  position,  that  prima  facie  there  is  nothing  in  our  Articles  which 
makes  it  legally  penal,  or  morally  wrong,  for  a  person  who  has  signed 
them  to  look  forward  with  hope  to,  and  to  use  earnest  efforts  for,  a  re- 
storation of  Communion  with  the  Orthodox  Oriental  Church. 

The  Churchman,  Sept.  1,  18C4. 


14 

The  position  of  the  Patriarch  of  Constantinople  in  the  Eastern  Ortho- 
dox Church  is  not  by  any  means  analogous  to  that  of  the  Pope  among 
the  Christians  of  the  Latin  Kite.  Although  he  bears  the  title  of 
(Ecumenical  Patriarch,  yet  he  lays  no  claim  to  universal  Supremacy,  as 
the  Bishop  of  Rome  has  done.  He  is  the  centre  of  Unity,  and  nothing 
more.  The  Orthodox  Churches  are  in  communion  with  him,  but  do 
not  of  necessity  yield  him  any  obedience.  In  most  cases  they  are 
governed  by  their  own  Synods.  This  is  the  case  with  the  great  Russo- 
Greek  Church,  whose  ceremonies  and  traditions,  moreover,  differ  very 
considerably  in  minor  points  from  those  of  the  Church  of  Constantinople. 
The  Thirty-fourth  Article  of  our  own  Church  describes  with  consider- 
able accuracy  the  relations  Avliich  these  "  particular  or  national 
Chtirches"  hold  to  one  another.  They,  however,  would  add  the  Apos- 
tolic and  Synodic  Canons  to  "  the  word  of  God  "  as  their  rule  of  disci- 
pline and  ritual.  The  Servian  Church  in  this  way  exercises  the 
authority  and  freedom  of  a  national  Church.  So  too  the  Church  of 
Greece  proper.  For  instance  the  following  are  the  first  two  articles 
of  the  new  Constitution  of  the  Hellenic  Kingdom.  They  define  the 
position  of  the  Church,  as  an  independent  National  Church,  and  at  the 
same  time  united  in  doctrine,  and  in  full  communion,  with  the  Church 
of  Constantinople. 

"  1. — The  Orthodox  Eastern  Church  of  Christ  is  the  established  religion  in 
Greece.  Every  religion  is  tolerated  and  may  be  freely  exercised  under  the  protec- 
tion of  the  law.  Proselytism,  and  all  interference  with  the  established  religion,  is 
prohibited.  "  ' 

*'  2. — The  Orthodox  Church  of  Greece,  acknowledging  as  its  head  Our  Lord 
Jesus  Christ,  is,  in  doctrine,  indissolubly  united  to  the  great  Church  of  Constanti- 
nople, and  to  every  other  Orthodox  Church  of  Christ,  observing  with  the  same 
exactitude  the  Apostolic  and  Synodic  Canons  and  the  holy  traditions.  But  it  is 
independent  of  every  other  Church,  and  exercises  all  sovereign  rights  under  the 
government  of  its  Holy  Synod." 


A  list  of  publications,  though  by  no  means  a  complete  one,  is  offered 
as  throwing  light  on  the  present  condition  of  the  Christians  of  Turkey, 
and  on  the  Eastern  Church. 

The  Christians  in  Turkey.     By  Rev.  William  Denton,  M.  A.     Bell  and  Dal  Jy. 
Debate  on  Turkey  in  the  House  of  Commons,  May  29th,  1863.     Published  by 

Rcemell,  Little  Fulteney  Street. 
Diary  iu  Turkish  and  Greek  Waters.     By  the  Earl  of  Carlisle,  1854. 
A  Journal  in  Turkey  and  Greece.     By  Nassau  W.  Senior,  Esq.,  1859. 
The  Hekim  Bashi.     A  Novel.     By  Dr.  Sandwith  of  Kars. 
Servia  and  ibe  Servians.     By  Rev.  W.  Denton.     Bell  and  Daldy. 
The  Servian  Revolution.   By  Ranke.     Translated  by  Mrs.  Kerr.  *  Bohn's  Standard 

Library. 
Servia,  the  Youngest  Member  of  the  European  family.     Baton. 
Servia  in  1863.     Macmillan's  Magazine,  April,  1863.     By  Ph.  Christich,  Servian 

Senator. 
La  Serbie  et  le  pays  Serbe,     Ubicini.     Revue  des  deux  Mondes,  May,  186i. 
The  Chur(;h  and  People  of  Servia.     Vacation  Tourists,  1864. 
Exodus  of  Mussulmans  from  Servia.     Macmillan's  Magazine,  May,  1863. 


15 

Christmas  in  Montenegro.     Vacation  Tourists,  1861,  published  by  Macmillan. 

Montenegro  and  Herzegovina.     Macmillan's  Magazine,  August,  1861. 

Dalmatia  and  Montenegro.     By  Sir  Gardiner  Wilkinson. 

Highlands  and  Islands  of  the  Adriatic.     Paton. 

Macmillan's  Magazine  for  August.     Article  on  South  Slavonic  Churches,  to  be 

continued. 
Notes  Ecclesiological  and  Picturesque  on  Dalmatia.     By  the  Rev.  J.   M.  Neale, 

D.D.     Hayes. 
Liturgies  of  SS.  Mark,  James,  Clement,  and  Chrvsostom.     Translated  by  the  Rev. 

J.  M.  Neale,  D.D.     Hayes. 
History  of  the  Holy  Eastern  Church.     By  Rev.  J.  M.  Neale,  D.D.     Masters. 
History  of  the  Patriarchate  of  Alexandria.     By  Dr.  Neale. 
The  Nestorians  and  their  Ritual.     By  the  Rev.  G.  P.  Badger.     Masters. 
History  of  the  Church  of  Russia.     By  A.  W.  MouraviefF,  translated  by  the  Rev. 

R.  W.  Blackmore.     Masters. 
Harmony  of  Anglican  Doctrines  with  those  of  the  East.     Masters. 
Doctrine  of  the  Russian  Church.     By  the  Rev.  R.  W.  Blackmore.     Masters. 
Sketches  of  the  Offices  of  the  Greco-Russian  Church.     Monthly  Packet,  vols.  22, 

and  23.     Mozley. 


The  Occasional  Paper  will  be  published  at  intervals  as  circumstances 
call  for  it.  In  a  future  Number  it  is  intended  to  give  a  resume  of  the 
proceedings  of  the  American  Church  in  their  attempts  to  enter  into 
more  intimate  Ecclesiastical  relations  witli  the  Church  of  Russia.  It  is 
hoped  too  that  the  conclusions  which  the  Committee  of  Convocation 
now  sitting  oq  the  same  question  may  arrive  at,  will  be  given  to  the 
public  before  the  present  Convocation  is  dissolved ;  in  which  case  a 
very  important  light  will  be  thrown  upon  the  course  of  English  Church- 
men. We  expect  further  and  very  interesting  communications  from 
Servia,  which  will  be  printed  as  soon  as  we  receive  them.  The  list  of 
Patrons  and  the  Rules  of  the  Association  will  also  appear  in  our  next 
number.  The  present  number  can  be  obtained  for  distribution  by 
persons  desirous  of  forwarding  the  good  work  of  Unity,  at  the  rate  of 
One  Shilling  per  dozen,  at  Messrs.  Batty,  Brothers,  Bouverie  Street. 

The  Editor  of  The  Occasional  Paper  will  be  glad  to  receive,  for 
insertion  in  it,  short  communications  bearing  upon  the  objects  of  the 
Eastern  Church  Association;  illustrations  of  ^the  practical  working  of 
the  Greek  Church  ;  authenticated  instances  of  Turkish  oppression  ; 
notices  of  Theological  Works  published  in  Greece  or  Russia,  and 
also   "  Notes  and  Queries  "    on  Liturgical  or  Ecclesiastical  points. 

Address  the  "  Editor  of  The  Occasional  Paper ^"^  care  of  the  Pub- 
lishers, 32,  Bouverie  Street,  Fleet  St.,  London. 


16 

THE  EASTERN  CHURCH  ASSOCIATION.     A  Society  has  been 
formed,  numbering  among  its  members  Prelates,  Clergymen,  and 
Laymen  of  the  Anglican  Church,  with  this  title. 

The  Objects  of  the  Eastern  Church  Association  are: — 

I.  To  inform  the  English  public  as  to  the  state  and  position  of  the  Eastern 
Christians,  in  order  gradually  to  better  their  condition  through  the  influence  of 
public  opinion  in  England. 

II.  To  make  known  the  doctrines  and  priiiciples  of  the  Anglican  Church  to  our 
Christian  brethren  of  the  East. 

III.  To  take  advantage  of  all  opportunities  which  the  Providence  of  God  shall 
afford  us,  for  Intercommunion  with  the  Orthodox  Church,  and  also  for  friendly 
intercourse  with  the  other  ancient  Churches  of  the  East. 

IV.  To  assist,  so  far  as  we  are  able,  the  Bishops  of  the  Orthodox  Church  in 
their  efforts  to  promote  the  spiritual  welfare  and  the  education  of  their  flocks. 

Members'  Subscription,  lUs.  6d.  per  annum.  Intending  members 
are  requested  to  send  their  names  and  subscriptions  to  the  Hon.  Sec, 
H.  E.  Pellew,  Esq.,  22,  Boltons,  West  Brompton,  London. 


BOOKS  ON  THE  GREEK  CHURCH 
Selected  from   among    those   on   sale   by 

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11,   King    William    Street,    West    Strand,    London,    w.c. 


Angeli  Enchiridion  de  Statu  et  Ritu  Graecorum,  Gracce   conscriptum.  Lipsiae 

[1671]  4to. 
Allatius  (L.  Grcecia  Orthodoxa'sivc  Scriptores  (xvi,  de  process.  Spiritus  S.  &c.) 

Vet.  Grseci  cum  versione  Lat.  et  Nntis.     Ronioe  1652-9.    2  Vols.  4io. 

de  Procossione  S])iritus  S.  Enchiridion,  Greece,     llomse  1658.     12mo, 

Aymon  (J.)  Monuraens  Authenliques  de  la  Religion  des  Grecs.  La  Have  1708.  4to. 

Contains  the  Synod  of  Jerusalem. 
Covel  (J.)  Account  of  the  Greek  Church.     Cambridge  1722.     Folio. 
Crusius  (M.)  Turco-Grajciae  libri  viii,     Basil.  1584.     Folio. 
Acta  et  Scripta  Theol.   Wirtembergcnsium  et  Patriarch  Constantee.  quje 

utrique  ab  1576  ad  1581  inter  se  miserunt.     Witeb.    1584.  Folio.  These  two 

vols.,  edited   by    Crusius.   arc    valuable  as  containing  the  correspondence  of 

the  Lutheran  divines  v?ith  the  Greeks  during  their  negocialions  with  a  view 

to  intercommunion. 
Cyprius,  Chronic<m  Ecclesins  Graacae.  Franequerac  1679.  4to.  &  Lipsiae  1687.  i2mo 
Damasccnus  (S.  Jo.)  Editio  Orthodoxai  Fidei.     Veronae  1531.    4to. 
Kimmel  (E.  J.)  Libri  Symbolici  Ecclcsia;  Orientalis.     Jena  185G,  8vo.' 
King  (J.  Glen)  Kites  and  Ceremonies  of  the  Greek  Church.     1772,  4to, 
Lathbury's  History  of  the   Nonjurors  (containing  their  correspondence  with  the 

Greek  Churcli).     1845,  8vo. 
Palmer  (VV.)  Dissertations  on  Subjects  relating  to  the  "Orthodox"  or  ''  Eastern 

Catholic"  communion.     1853,  8vo. 

Printed   by  Charles  Cull,   15,  Houghton  Street,  Strand;  and   Published  by  Batty, 
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* 


THE 

OCCASIONAL    PAPER 

OF    THE 


€mtm  €hn\%Bmm\m, 


*^lva  wavreg  ev  watv. 


No.  2.]  JANUARY,  1865. 


SINCE  tlie^first  Occasional  Paper  was  published,  the  Eastern  Church 
Association  has  had  great  reason  to  thank  God  and  take  courage. 
Every  day  brings  an  increase  to  the  number  of  its  members ;  and  the  very 
highest  names  in  the  United  Church  for  dignity  and  genius  and  influence, 
have  been,  and  are  still  being,  added  to  its  list.  So  far  there  has  been 
no  check  or  hindrance  to  the  advance  of  the  principles  which  guide  our 
Association.  Public  opinion  has  been  in  its  favour  rather  than  other- 
wise ;  and  some  of  the  leading  religious  journals  have  taken  interest  in 
its  proceedings  and  advocated  its  cause.  In  the  meantime  the  existence 
of  our  Association,  and  its  work  and  aim,  are  gradually  and  steadily  be- 
coming known  in  the  East,  in  Russia,  and  in  America.  The  announce- 
ment of  its  formation  was  received  with  great  joy  in  Servia.  We  are 
known  to  be  watching  with  especial  sympathy  the  troubles  of  the  Church 
in  Bulgaria.  From  the  Orthodox  Church  in  Greece  we  have  received 
communications  full  of  charity,  and  earnest  desire  for  the  renewed  Unity 
of  the  Church  of  Christ ;  in  Russia  a  strong  reciprocal  yearning  for 
Christian  intercourse  exists,  and  is  expressed,  which  cannot  fail  to  bring 
forth,  in  God's  time,  the  fruits  of  Oneness  and  of  Evangelic  Love.  And 
the  drawing  together  in  the  East  itself  of  the  Orthodox  Church  and  the 
Armenian,  which  'has  lately  seemed  likely  to  be  successful,  is  an  omen 
full  of  encouragement  for  us ;  and  is  calculated  to  teach  us  Anglican 
Churchmen  many  lessons  of  practical  importance  in  the  work   which 


lies  before  us,  as  well  as  to  give  such  a  glorious  exegesis  of  the  holy- 
song  Ecce  quani  bonum,  as  may  well  stir  up  our  hearts  to  zealous  emu- 
lation and  noble  envy. 

The  Eastern  Church  Association  while  feeling  deep  sympathy,  and 
taking  deep  interest,  in  the  trials  and  struggles  of  the  Eastern  Christians, 
yet  would  be  understood  to  regard  them  from  a  religious,  far  more  than 
from  a  political  point  of  view.  From  religious  motives  it  desires  to 
obtain  religious  freedom  for  our  brothers  in  the  common  Faith.  In  the 
same  way  it  desires  to  guard  itself  against  being  supposed  to  be 
taking  any  steps  which  may  seem  to  entrench  upoh  the  proper  functions 
of  the  Church  of  England.  It  has  no  desire  to  clash  with,  or  to  forestall, 
the  deliberations  of  the  committee  of  our  Holy  Synod  on  Intercommu- 
nion with  the  Russo- Greek  Church,  or  the  most  hopeful  proceedings  ol 
the  Church  of  America.  There  are,  it  is  obvious,  certain  steps  towards 
the  great  result  we  hope  and  pray  for,  which  can  only  be  taken  by  the 
Church  herself,  acting  in  her  Synods  after  due  prayer  and  consultation. 
These,  we  wish  to  avoid  the  presumption  of  meddling  with.  But  there 
are  many  other  things  to  be  done,  before  the  separated  Churches  in  their 
corporate  capacity  can  even  treat  of  Union,  which  the  Church  acting 
Synodically  could  never  do,  such  as, — cultivating  friendly  personal  re- 
lations between  particular  Churches ;  diffusing  information  on  points 
little  understood  or  known ;  recommending  books  of  explanation  or  of 
controversy;  bringing  theologians  of  different  nations  into  contact; 
clearing  up  difficulties  of  practice ;  getting  matters  which  seem  likely 
to  be  obstacles  canvassed  popularly  and  widely  ;  and  generally  interesting 
those  who  are  indifferent  in  the  question  of  Union  between  the  Churches. 
This  is  our  especial  province  ;  and  here,  under  the  Divine  blessing  we 
intend  to  labour  with  both  energy  and  success. 

At  the  same  time  the  real  object  towards  which  we  are  working  is 
the  restoration  of  Intercommunion  between  the  Oriental  Churches 
and  our  own,  as  a  preliminary  to  the  eventual  Re-union  in  One  of  the 
entire  Church :  and  the  possibility  of  this,  and  the  prospect  of  at  last 
attaining  it,  is  what  gives  us  hope,  courage,  and  perseverance.  We 
believe  that  the  renewal  of  Intercommunion  between  the  Anglican 
Churches  and  those  of  the  Orthodox  Confession,  presents  facilities  which 
in  other  directions  are  emphatically  wanting.  We  believe  that  in  the 
Eastern  Church  we  shall  find  the  solution  of  that  great  problem,  which 
we,  as  a  Church,  have  lately  had  to  attempt  to  solve,  and  failed.  This 
problem  is  the  reconcilement  of  freedom  of  conscience  and  the  liberty  of 
private  and  individual  judgment  with  that  inner  knowledge  of  Divine 
Truth  and  certainty  of  Divine  things,  which  belongs  to  the  self-con- 
sciousness of  the  Church,  and  is  called  the  CathoHc  Faith.  The  Church 
of  Italy  has  despaired  of  a  solution;  and,  by  her  comparatively  modern 
doctrine  of  Papal  Infallibility  she  throws  the  consciences  of  all  her  mem- 
bers into  absolute  dependence  on  a  single  Bishop; — dependence  so  abso- 
lute that  they  are  not  permitted  to  use  even  one  brief  prayer  from  their 
own  Missal,  and  for  the  highest  object,  on  their  own  responsibility.  We 
on  the  other  hand  have  too  Jong  allowed  the  voice  of  the  living  Church 
to  be  kept  silent,   by  the  temporary  extinction  of  our  Synods  as  acting 


bodies,  and  their  reduction  to  a  mere  formal  existence  ;  and  we  find  now 
that  our  only  authoritative  guiding  lies,^ — not  even  in  the  principles,  but 
— in  the  letter  of  formularies  conscientiously  evolved  from  the  feelings  and 
obligations  of  the  Church  three  centuries  ago,  but  not  large  enough, 
precise  enough,  nor  perhaps  Catholic  enough,  to  furbish  a  sufficient 
remedy  for  the  wants,  the  doubts  and  the  dangers  of  the  present  time. 
In  the  Eastern  Church  we  tliink  that  the  entireness  of  the  principles  of 
true  Christian  Faith  and  Practice  has  been  preserved  ;  while  in  Italy 
and  in  England,  their  developments  on  the  one  side,  and  on  the  other, 
have  thrown  practically  into  shadow  the  fundamental  ideas  on  which  the 
Church  rests.  In  the  Oriental  Communion  we  find  living  and  at  work 
what  we  ourselves  are  now  feeling  the  want  of — a  principle  of  Spiritual 
authority  which  will  be  consistent  with  the  due  rights  of  conscience. 

For  these  reasons  then, — as  well  as  on  that  still  deeper  ground  of 
common  love  to  our  common  Lord,  and  common  love  to  those  who  love 
Him  and  hold  His  truth,  and  common  love  to  all  for  whom  He  died, — we 
seek  for  closer  relations  of  Intercommunion  with  the  venerable,  faithful 
and  long-suffering  Eastern  Churches:  and  we  pray,  with  rejoicing,  that 
the  time  for  it  may  be  hastened  on. 

With  rejoicing — because  while  we  are  trying  to  act  in  the  power  of  the 
charter  which  the  Divine  Master  gave  to  His  people,  "By  this  shall  all 
men  know  that  ye  are  My  disciples,  if  ye  have  love  one  to  another," 
while  we  are  stretching  forth  dextram  Societatis,  the  right  hand  of 
fellowship,  to  the  members  of  the  Churches  who  have  so  long,  without 
fault  of  their  own,  bpen  parted  from  and  unknown  to  each  other — new 
life  and  power  is  being  bestowed  upon  our  own  Church  here.  Her 
Synods,  without  the  free  action  of  which  she  could  do  nothing  as  a  cor- 
porate body,  have  been  called  into  life  and  activity,  and  the  further  in- 
crease of  their  efficiency  and  influence  is  almost  certain.  The  number 
of  her  Bishops  at  home  seems  likely  to  be  made  commensurate  in  some 
degree  with  those  she  has  sent  forth  to  her  work  abroad.  And,  all  the 
while,  the  evil  attempts  of  the  men,  who  assailed  her  doctrines,  and  tried 
hard  to  do  away  with  all  assertion  of  dogmatic  truth,  and  even  to 
destroy  belief  in  the  veracity  of  Holy  Scripture  itself,  are  perishing  and 
coming  to  nothing.  They  have  been  condemned  by  an  express  judg- 
ment of  our  Holy  Synod;  and  they  are  coming  to  nothing  in  popular 
estimation.  The  attempt  of  a  civil  Court  to  legalize  unbelief  within 
the  walls  of  the  Church,  while  warning  us  to  fear  and  to  be  humble, 
because  our  glorying  in  our  self-asserted  Scripturalness  and  purity  of 
doctrine  was  not  good,  yet  has  strengthened  our  grasp  on  Catholic 
Truth,  and  quickened  our  perception  to  discover  it.  Political  hostility 
has  been  over-ruled  to  give  us  higher  strength  and  nobler  hopes ;  and 
to  our  Church  that  promise,  which  is  the  heritage  of  the  servants  of  the 
Lord,  has  been  mysteriously  fulfilled,  "No  weapon  that  is  formed  against 
thee  shall  prosper;  and  every  tongue  that  shall  rise  in  judgment  against 
thee,  thou  shalt  condemn." 

May  these  strong  confirmations  of  our  Faith,  these  direct  and  unmis- 
takeable  answers  to  Prayer,  increase  our  longing  for  inoneness  with  our 
brothers  in  Christ!  Can  we  not  verily  feel  the  touch  of  the  hand  of  God 


upon  us  now?  Yet  there  are  higher  and  grander  prospects  still  opening 
before  us  Avhich  seem  not  impossible  of  attainment.  May  the  Omni- 
potent Lord  the  Quickener,  Whum  the  Son  hath  sent  us  from  the  Father, 
guide  us  into  all  Truth,  and  lead  us  on  to  that  Unity  for  which  Christ 
our  Master  prayed!  What  is  the  restoring  Intercommunion  to  the 
Church,  but  the  saying  *'Amen"  to  His  last  prayer? 

Alton,  Staffordshire, 
Eve  of  the  Nativity,  1864. 


MEETING  OF  THE  EASTERN  CHURCH  ASSOCIATION. 


On  Friday  the  14th  of  October,  after  the  Church  Congress  of  Bristol  had 
closed,  a  meeting  of  the  friends  and  supporters  of  the  Eastern  Church 
Association  was  held  at  the  Victoria  Rooms,  Clifton,  Bristol.  The  Meet- 
ing was  largely  attended,  the  room  being  filled  with  Clergy  and  Laity, 
and  many  ladies  being  also  present.  Among  those  present  we  noticed  on 
the  platform  or  in  the  body  of  the  meeting,  Viscount  Glentworth, 
Archdeacon  Denison,  the  Revs.  Prebendary  Liddon,  A.  T.  Lee,  Dr. 
Fraser,  W.  R.  Wroth,  J.  T.  Ludlow,  H.  Huntingford,  A.  H.  Ward,  H.  S. 
Millard,  E.  Harston,  C.  H.  Jenner,  H.  Greenstreet,  E.  Herford,  Esq., 
R.  Brett,  Esq.  Letters,  regretting  their  inability  to  attend  the  meeting, 
had  been  received  from  the  Rev.  Eugene  Popoff,  the  Rev.  W.  Denton* 
the  Rev.  G.Williams,  and  many  influential  Churchmen.  Viscount 
Glentworth  took  the  chair,  and  the  proceedings  commenced  with  Prayer 
for  Unity,  offered  by  the  Rev.  W.  Fraser,  D.C.L.  Vicar  of  Alton, 
Staffordshire. 

Lord  Glentworth  then  stated  the  objects  of  the  Association.  These 
were  to  inform  the  English  public  as  to  the  state  and  position  of  the 
Eastern  Christians,  in  order  gradually  to  better  their  condition  through 
the  influence  of  public  opinion  in  England.  To  make  known  the  doc- 
trines and  principles  of  the  Anglican  Church  to  our  Christian  brethren 
in  the  East.  To  take  advantage  of  all  opportunities  which  the  Provi- 
dence of  God  shall  afford  us,  for  Intercommunion  with  the  Orthodox 
Church,  and  also  for  friendly  intercourse  with  the  other  ancient 
Churches  of  the  East ;  and  to  assist,  as  far  as  we  are  able,  the  Bishops 
of  the  Orthodox  Church  in  their  efforts  to  promote  the  Spiritual  wel- 
fare and  education  of  their  flocks;  and  these  were  objects  which  com- 
mended themselves  to  all  present.  His  Lordship  read  a  letter  from  the 
Archbishop  of  Dublin  in  which  his  Grace  said,  "  Peace-making  is  so 
blessed  a  thing,  and  the  Union  of  the  Churches  would  be  so  grand  a  re- 
sult, that  I  shall  feel  greatly  honoured  by  becoming  a  member  of  your 
Association,  and  I  beg  tkat  you  will  enrol  me  as  such."  And  one  from 
the  Bishop  of  Columbia  :  ''I  am  obliged  for  the  papers  of  the  Russo- 
Greek  Committee.  I  shall  be  happy  to  co-operate  with  the  Associa- 
tion by  becoming  one  of  the  Patrons  as  you  request.  It  is  likely  I 
may  have  opportunity  of  intercourse  with  the  Russian  Greek  Church, 
of  which  there  is  a  Mission  presided  over  by  a  Bishop  in  the  Russian 


5 

Territory  which  adjoins  Columbia.  I  have  lately  written  to  Russia 
for  particulars  of  that  Aleutian  Mission.'*  These  letters  were  re- 
ceived with  marked  applause  and  cheers.  After  quoting  extracts 
from  the  correspondence  between  the  Archbishop  of  Belgrade  and 
the  Bishop  of  Oxford,  which  testified  to  a  desire  for  greater  Union 
on  both  sides,  his  Lordship  said,  that  no  minor  matters  of  form  and 
ceremony  should  be  allowed  to  interfere,  if  the  divided  portions 
of  the  Church  could  be  drawn  together  and  united  on  vital  points.  The 
making  the  two  branches  of  the  Church  known  to  each  other,  would 
alone  be  a  great  work,  as  great  ignorance  prevailed  in  England  as  to 
the  Greek  Church,  and  the  Christians  of  the  East  only  knew  the  English 
as  supporters  of  their  oppressors  the  Turks,  (hear)  The  Eastern  Church 
Association  would  have  to  demonstrate  to  our  Eastern  brethren  that, 
while  the  English  nation,  having  no  love  for  the  Turks,  had  opposed  an 
Empire  which  appeared  inclined  to  push  its  frontiers  and  influence  to  an 
extent  dangerous  to  the  peace  of  Europe,  the  Church  in  England  sympa- 
thised with  them.  He  concluded  by  a  fervent  wish  that  the  breaches 
in  Zion  might  be  built  up  ,and  that  the  Church  of  Christ  might  become 
one  body  under  One  Head.     (Applause) 

The  Eev.  Dr.  Eraser  said  that  the  Association  dated  its  origin  from 
letters  of  Christian  sympathy  written  to  the  Archbishop  Michael  of  Bel- 
grade, by  the  Bishop  of  London,  and  by  our  Eaglish  Chrysostom  the 
Bishop  of  Oxford — for  the  English  Church  had  her  Chrysostom  at 
Oxford  as  she  had  her  Athanasius  at  Exeter.  (Cheers.)  The  Rev. 
William  Denton,  the  author  of"  Servia  and  the  Servians,"  whose  absence 
he  much  regretted,  had  joined  with  some  friends  in  forming  the  Asso- 
ciation. It  had  been  in  existence  only  a  few  months,  but  its  influence 
was  most  wonderfully  increasing.  The  nucleus  in  which  it  originated 
was  but  small,  but  it  was  advancing  rapidly  onward,  and  gaining  fast  in 
mass  and  power,  like  an  avalanche  on  an  Alpine  slope.  Its  objects  were 
Christian  sympathy  and  Christian  unity,  the  two  great  branches  of 
Christian  charity.  Sympathy  was  most  valuable  as  a  step  to  unity  ; 
and  their  meeting  there  that  day,  when  it  became  known  in  Turkey, 
would  have  an  appreciable  influence  for  the  better  on  the  state  of  the 
Christian  population  there  ;  for  the  Turks  could  not  afford  to  set  at 
nought  the  public  opinion  of  England.  Indeed,  the  state  of  the  Christ- 
ians in  the  Turkish  Empire  called  loudly  for  sympathy.  It  was  such  a 
state  as  might  be  expected  when  a  people  superior  to  their  oppressors  in 
numbers,  in  power  of  gaining  wealth,  in  intelligence,  and  in  morality, 
yet  were  absolutely  subjected  to  their  bigotry  and  cruelty.  It  was 
Christianity  which  gave  them  that  superiority,  which  excited  the 
jealousy  of  their  oppressors  ;  and  Mahometanism  could  never  really 
civilize  the  innate  barbarism  of  the  Turks.  Their  condition,  in  some 
respects,  was  not  better  than  that  of  a  negro's  in  America.  The  evi- 
dence of  a  Christian  on  oath  was  not  taken  in  a  Turkish  court  of 
justice  in  opposition  to  that  of  a  Mahometan.  They  were  obliged,  in 
order  to  get  justice  in  the  most  ordinary  cases,  to  bribe  a  Mahometan 
to  perjure  himself  on  their  side.     They  could  not  purchase  land  from  a 


Mahometan.  Their  property  was  never  safe.  A  Turkish  official 
travelling,  on  arriving  at  a  Christian  village,  took  whatever  he  pleased 
in  the  way  of  wine  and  provisions,  and  never  thought  of  paying  except 
with  blows  and  curses.  Worse  than  that,  the  approach  of  a  Turk  was 
the  signal  for  all  the  girls  and  young  married  women  at  once  to  conceal 
themselves  in  pits  or  cellars.  This  lact  was  so  terrible  that  he  could 
do  no  more  than  hint  at  it.  Another  deep  grievance  was  the  manner 
in  which  the  taxes  were  collected,  especially  in  the  Provinces  at  a  dis- 
tance from  Constantinople.  Often  some  one  individual  was  fixed  upon 
to  pay  the  taxes  for  a  whole  village,  and  was  smoked  to  suffocation,  and 
otherwise  tortured,  till  the  amount  was  paid,  to  the  utter  ruin  of  the 
sufferer.  He  would  relate  but  two  anecdotes  illustrating  this.  One, 
on  the  authority  of  the  Princess  of  Servia,  who  was  recently  in 
England.  In  Bosnia,  on  the  borders  of  Servia,  a  poor  woman  who  had 
been  assessed  to  pay  a  certain  sum  far  above  her  means  was  first  tor- 
tured by  smoke  and  then  her  two  infant  children  were  thrown  into  the 
river  Drina and  perished  before  her  eyes.  She,  however,  was  dragged 
out  of  the  river  by  a  Servian  peasant  and  rushed  to  complain  to  the 
Princess  at  Belgrade,  but  of  course  the  authority  of  the  Prince  of  Servia 
did  not  extend  beyond  his  own  dominions.  A  second  case — the  autho- 
rity for  which  was  an  English  Consul — was  that  of  a  poor  man  and 
woman,  Christian  peasants,  in  Eoumelia.  they  were  supposed  to  be 
rich  and  were  called  upon  to  pay  the  whole  assessment  of  the  village. 
As  they  were  unable  to  do  so,  their  only  son,  a  boy  of  sixteen,  was  taken 
from  them  and  confined  in  the  dome  of  an  empty  well.  At  the  end  of 
ten  months,  by  selling  everything,  they  raised  the  money,  and  their  son 
was  restored  to  them,  starved  to  a  skeleton  and  an  idiot  for  life.  It  was 
the  same  in  the  Asiatic  parts  of  the  Turkish  empire.  There  was  not 
time  to  go  into  that  dreadful  history  of  the  Syrian  massacres;  but  he 
would  merely  quote  the  words  used  by  a  Syrian  Christian  to  Dr.  Pusey, 
and  recorded  by  him  in  his  wonderful  volume  on  the  Prophet  Daniel, 
(hear.) — he  said,  taking  the  metaphor  from  the  Oriental  threshing  floor, 
"We  Christians  are  made  like  the  dust  by  threshing."  One  word  more, 
and  he  would  have  done  with  this  part  of  the  subject.  In  England 
they  had  a  useful  regulation  that  no  Clergyman  should  perform  a  burial 
without  first  having  a  certificate  of  the  registration  of  the  death.  The 
Turks  had  something  of  the  same  kind.  In  his  account  of  the  siege  of 
Kars,  Dr.  Sandwith  has  printed  the  burial  certificate  given  for  a  Christ- 
ian. It  ran  thus  : — "We  certify  to  the  Priest  of  the  Church  of  Mary, 
that  the  impure,  putrified,  stinking  carcase  of  *  *  *,  damned  this  day, 
may  be  concealed  under  ground."  Think  of  the  iron  of  oppression 
entering  into  the  soul  like  that  for  centuries,  and  the  Faith  of  Christ  kept 
through  it  all !  Truly  the  existence  of  the  Church  under  such  oppres- 
sion is  a  lasting  miracle.  The  Eastern  Church  had  gone  through  a 
confessorship  of  ages,  and  she  must  have  loved  her  Saviour  much ;  for 
she  had  suffered  very  much  indeed,  for  His  sake.  (Hear,  hear.)  Could 
we  Christians  in  England  learn  nothing  from  her?  Her  attitude  had 
been,  through  centuries  of  trial,  fixed,  serene,  unwavering,  unchanging. 
She  had  kept  the  Faith.     Sometimes  indeed  she  had  seemed  statuesque, 


almost  monumental,  evidencing  that  she  was  indeed  alive  only  by  the  blood 
which  followed  the  wounds  that  her  enemies  inflicted  on  her.  The 
English  Church  looked  but  fickle  and  vacillating  by  comparison,  chang- 
ing her  views  and  doctrines  from  century  to  century,  almost  from  year  to 
year.  In  the  East  they  still  used  the  sublime  Liturgies  of  8S.  Basil 
and  Chrysostom,  and  prayed  now,  as  they  had  prayed  for  centuries,  iu 
the  very  words  those  holy  men  had  given  to  the  Church.  In  England 
we  had  revised  our  Liturgy  only  two  centuries  ago,  and  we  were 
already  prattling  about  another  revision.  (Hear,  hear,  and  cheers.)  There 
were  popular  objections  often  made  that  the  Priests  in  the  Greek  Church 
were  illiterate  men,  no  more  than  "a.  peasant  Clergy,"  and  that  the 
Bishops  were  too  servile  in  their  submission  to  the  Ottoman  Poite. 
But  how  were  the  Priests  to  be  learned  men  when,  if  they  were  known 
to  have  saved  enough  money  to  purchase  a  book,  it  would  be  wrung  from 
them  at  once  by  the  agent  of  the  Turkish  Pasha  ?  And  the  Bishops 
were  necessarily  dependent  and  submissive;  for  any  strong  assertion  of 
their  dignity  and  independence  would  at  once  cause  their  death,  either 
by  judicial  process  or  popular  tumult.  The  Eastern  Bishop  who  vindi- 
cated his  own  position  soon  exclianged  his  pastoral  staff  here  for  the 
martyr's  palm  bough  in  the  world  unseen.  But  might  not  great  advan- 
tages arise  to  both  Churches  from  a  closer  union?  Union  was  very 
possible.  There  was  no  hindrance  to  it,  like  the  claim  of  any  one  to  be 
universal  Bishop.  The  parity  of  Bishops  was  their  rule.  They  followed 
the  law  Christ  gave  his  Apostles,  "One  is  your  Master,  even  Christ,  and 
all  ye  are  brethren."  (Hear.)  There  was  nothing  in  our  Articles  or 
Prayer  Book  to  hinder  English  Churchmen,  as  honest  men,  from  at 
least  discussing  the  possibilit}'  of  Unity;  on  the  other  hand,  the  Thirty- 
fourth  Article  of  our  Church  seemed  to  suggest  the  terms  on  which 
Unity  migh  be  effected.  It  declares  that  "  It  is  not  necessary  that  Tra- 
ditions and  Ceremonies  be  in  all  places  one  and  utterly  alike,"  and  goes 
on  to  add  that  "Every  particular  or  National  Churcti  hath  authority  to 
ordain,  change,  and  abolish  ceremonies  or  rites  of  the  Church, 
ordained  only  by  man's  authority,  so  that  all  things  be  done  to 
edifying."  On  this  principle  the  Churches  of  Greece  Proper,  of 
Servia,  of  Bulgaria,  and  the  grand  and  powerful  Church  of  Russia, 
were  united  in  communion  with  the  Church  of  Constantinople.  They 
differed  in  points  of  practice,  ritual  and  discipline,  but  their  faith 
was  one.  Why  should  not  the  Churches  of  America,  of  England,  of 
Ireland,  of  Scotland,  join  themselves  to  that  Holy  group?  They  would 
form  a  congeries  of  Churches  in  Christian  union,  still  preserving  their 
national  peculiarities,  and  yet  one  in  a  common  faith.  They  would  be 
a  group  of  sisters. 

"Fades  non  omnibus  una, 
Nee  diversa  tamen;  qualem  decet  esse  sororum." 

(Applause.)  There  would  of  course  be  difficulties,  but  nothing  was 
impossible  to  prayer.  In  the  congress  just  over,  the  watchword  had  been 
given  them,  "Go  and  Do,"  but  seeing  the  marvellous  answer  to  united 
prayer  which  had  been  vouchsafed  to  those  who  yearned  for  Unity  in 


8 

Christendom,  he  would  say  rather,  "Go  and  Pray."  And  if  only  it  were 
made  to  be  possible  for  them  to  carry  out  such  an  Union,  it  would  be  a 
high  and  holy  work  indeed.  The  prayer  their  dear  Lord  made  for  His 
people  was  that  they  "All  might  be  one  ."  He  did  not  enjoin 
unity  as  a  commandment,  so  much  as  he  put  it  before  His  people  as  the 
desire  of  His  soul.  That  prayer  of  His,  as  it  was  a  prayer  and  not  a 
commandment,  appealed  not  only  to  the  duty  which  we  owed  Him,  but 
to  the  love  we  bore  him;  and  each  Christian  who  would  help  to  bring 
about  its  realisation  would  go  on  with  a  new  joy,  and  a  new  glory  in  his 
soul,  in  his  walk  through  life.     (Applause.) 

Mr.  H.  E.  Pellkw,  the  Secretary  of  the  Association,  said,  that  his 
part  was  to  give  a  sketch  of  the  proceedings  of  the  Anglo-American 
Church  with  respect  to  this  movement.  There  were  four  reasons  why 
the  Church  in  America  might  find  less  difficulty  in  establishing  rela- 
tions with  the  Orthodox  Churches  of  the  East,  than  we  in  England 
should  do.  1st.  The  "  Filioque "  controversy  would  present  to  them 
no  serious  difficulty,  for  it  would  be  less  impossible  for  them  than  for 
us  to  vary  or  omit  a  clause  in  the  Nicene  Creed,  since  they  had  already 
assumed  the  responsibility  of  doing  so  in  the  Apostles  Creed,  By 
their  rubric,  the  article  "  He  descended  into  Hell,"  may  be  omitted 
altogether,  or  the  words,  **  He  went  into  the  place  of  departed  spirits," 
be  substituted  for  it.  2nd.  The  Athanasian  Creed  is  not  included 
among  the  offices  of  the  American  Church.  3rd.  The  history  of  the 
Prayer  Book  not  being,  as  with  us,  interwoven  and  linked  with  that  of 
the  country,  it  would  be  less  difficult  for  the  Church  in  Synod,  to  alter 
or  expunge  any  part  of  it.  The  lower  classes  possess  more  general 
knowledge  than  with  us,  and  would  be  less  shocked  at  the  proposal  of 
any  such  alteration.  4th.  The  uniform  policy  of  both  the  American 
and  Russian  governments  has  ever  been  to  encourage  the  most  friendly 
relations  and  sympathies  between  the  two  nations.  That  the  Church 
fully  shares  this  friendly  feeling,  was  shown  at  the  time  when  the 
Russian  fleet  visited  New  York,  by  the  offer  of  one  of  the  principal 
Churches  to  the  Russian  chaplains  for  their  use  during  their  stay.  The 
movement  in  favour  of  the  union  which  has  met  with  so  much  sympa- 
thy on  both  sides  of  the  Atlantic,  began  in  America,  in  October,  1862. 
At  the  triennial  meeting  of  the  General  Convention,  or  Synod,  of  the 
American  Church,  a  clerical  delegate  from  California,  brought  forward  the 
necessity  of  providing  for  the  confiicting  claims  which  were  likely  to  arise 
between  the  Russo-Greek  and  the  American  Churches.  He  stated  that 
there  were  many  members  of  the  Greek  Communion  resident  in  San  Fran- 
cisco, that  they  were  about  to  build  a  Church,  and  that  probably  before 
long  a  Bishop  would  be  appointed  over  them,  whose  jurisdiction  would 
necessarily  interfere  with  that  of  the  Bishop  of  California.  He  there- 
fore prayed  for  the  appointment  of  a  Committee  of  enquiry  and  cor  es- 
pondence,  with  a  view  to  the  re-establishment  of  full  ecclesiastical 
relations  with  the  Russo-Greek  Church.  No  immediate  action  was 
taken,  but  a  joint  Committee  of  enquiry  was  appointed  to  report  on  the 
subject  to  the  next  General  Convention  in  1865.  Through  the  exertions  of 


the  Rev.  George  Williams,  (hear)  this  Committee  has  since  associated  itself 
with  the  Committee  apointed  by  the  Convocation  of  Canterbury  ;  it^haa 
also  done  much  to  promote  the  desire  for  intercommunion  between  the 
two  Churches  through  its  secretary,  the  Rev.  J.  Young,  who  has  visited 
both  England  and  Russia  in  furtherance  of  this  great  object.  He  also 
conferred  with  the  Russian  chaplains  in  London  and  Paris  :  the  latter  is 
the  well  known  M.  WassiliefF,  co-editor  of  "  I'Union  Chrkienne,"  the 
sentiments  of  the  former,  the  Arch-priest  PopofF,  will  be  best  shown  by 
reading  part  of  a  letter  just  received  from  him  by  Dr.  Fraser  :  "  I  am 
right  glad  to  know  that  the  Eastern  Church  Association  is  going  to  have 
a  public  meeting  at  one  of  the  famous  towns  of  England,  such  as  Bristol. 
Unfortunately,  from  different  circumstances,  I  shall  be  prevented  from 
having  the  honour  and  satisfaction  to  attend  at  its,  no  doubt,  most  in- 
teresting proceedings.  At  all  events,  allow  me  to  assure  you,  dear  sir, 
that  the  high  aspirations  of  this  honourable  and  pre-eminent  Eastern 
Church  Association  will  be  met  with  great  sympathy  in  onr  country." 
(Hear)  In  Russia  Mr.  Young  found  the  movement  well  known  among  both 
laity  and  clergy.  He  met  with  a  most  cordial  reception  from  Prince 
Ourusoff,  the  representative  of  the  Emperor  in  the  Holy  Governing 
Synod,  and  the  venerable  Archbishop  Philaret,  Metropolitan  of  Mos- 
cow. The  latter  made  many  enquiries  respecting  the  doctrinal  and 
ecclesiastical  position  of  the  Anglo-American  Church,  and  begged  Mr. 
Young  "to  bear  the  kiss  of  peace  from  him  to  the  whole  venerable 
Hierarchy  of  the  American  Church,  and  to  assure  them  of  his  warmest 
sympathy  and  love,  and  of  his  earnest  prayer  and  hope  that  we  might 
soon  be  one  in  outward  communion,  as  we  are  already  in  heart  in  Jesus 
Christ."  (cheers).  At  S.Petersburg  Mr.  Young  delivered  his  letters  of 
recommendation  from  seven  of  the  American  Bishops,  to  the  Holy  Go- 
verning Synod,  with  an  explanatory  statement  that  they  were  the  first 
written  by  the  Canonical  Bishops  of  any  independent  National  Church 
since  the  great  schism.  He  also  alluded  to  the  claims  of  the  American 
Church  to  be  a  true  branch  of  the  Catholic  Church  1st.  In  her  Apostolic 
Succession — 2nd.  In  her  Liturgy  and  Creeds — 3rd.  In  her  doctrines 
and  ceremonies  ;  and  he  prayed  for  a  due  recognition  of  her  Orders  and 
Sacraments  by  the  Holy  Orthodox  Church.  The  Metropolitan  examined 
the  letters  with  great  interest,  and  assured  Mr.  Young  that  he  con- 
sidered the  Committee  of  Enquiry  a  good  step,  and  that  any  steps  towards 
re-union  would  be  met  by  the  Russian  Church  in  the  spirit  and  love  of 
Christ:  "she  ever  prays,"  he  added,  "for  the  Unity  of  Christendom, 
and  is  ever  ready  to  negociate  with  those  who  acknowledge  her  Apos- 
tolic dignity,  and  stand  on  the  ground  of  Apostolic  truth  and  order." 
So  the  matter  now  rests.  May  the  movement  thus  happily  begun  by  the 
American  and  Anglican  Churches,  prove  the  work  of  our  Blessed  Lord 
Himself!  It  was  a  remarkable  fact  that  a  revival  of  the  life  and  energy 
of  the  Church,  similar  in  many  particulars  to  that  begun  in  England  in 
1833,  had  now  been  going  on  for  some  years  in  Russia.  One  of  the 
first  acts  of  the  present  Emperor  after  his  accession,  was  to  order  a 
revision  of  the  Holy  Bible  in  the  vernacular,  and  cheap  copies  of  it  are 
now  within  the  reach  of  the  poorest  peasant.     A  society  at  Moscow, 


10 

answering  to  our  S.  P.  C.  K.  is  also  actively  engaged,  under  tlie  presi- 
dency of  the  Archbisliop,  in  disseminating  religious  knowledge,  approved 
by  the  Church,  among  the  masses  of  the  population.  Very  little  is  as 
yet  known  by  Eastern  Christians  generally,  respecting  our  branch  of 
the  Catholic  Church,  and  it  is  to  be  feared  that  too  often  she  has  been 
presented  to  them  in  a  most  unworthy  form,  calculated  to  repel  rather 
than  attract,  and  furnishing  occasion  for  confounding  her  with  Calvinistic 
and  other  Protestant  sects.  In  one  place,  within  the  jurisdiction  of  the 
Eastern  Church,  where  the  Anglican  Church  is  thoroughly  well  repre- 
sented, the  effect,  in  dissipating  prejudice  and  ignorance  respecting  it, 
had  been  most  striking ;  he  referred  to  the  unexampled  success  of  the 
Anglo-American  Missions  at  Athens  under  Dr.  Hill,  whose  work,  as  well 
as  that  of  his  excellent  wife  in  educating  Greek  girls,  is  carried  on  with 
the  full  sanction  and  co-operation  of  the  Archbishop  of  Athens.  A 
graceful  recognition  of  our  Episcopate  was  given  by  him  on  the  occa- 
sion of  the  Bishop  of  Gibraltar's  visit  to  Athens  last  spring,  in  the  course 
of  his  Episcopal  visitation  of  the  Mediterranean  Ports.  He  was  presented 
to  the  venerable  Metropolitan  by  Dr.  Hill,  who  acted  as  interpreter  of 
the  earnest  wishes  expressed  by  both  Prelates  for  a  closer  union  be- 
tween their  respective  Churches.  At  the  close  of  the  interview  "the 
Metropolitan  offered  up  a  solemn  prayer  for  God's  blessing  upon  the 
special  official  act  which  Bishop  Trower  was  to  perform  on  the  following 
day,  the  administration  of  the  Rite  of  Holy  Confirmation  in  Dr.  Hill's 
little  Church,  and  on  board  anlEnglish  line  of  battle  ship  ''the  Revenge" 
in  the  Pira3us."  With  this  instance  of  true  Christian  fellowship,  he  would 
close  his  remarks  on  the  great  work  in  which  our  Association  desires 
to  bear  its  part.  We  did  not  need  in  the  fulfilment  of  that  work  to  enter 
into  the  points  in  dispute,  whether  of  doctrine  or  discipline,  between 
the  Churches  of  Rome  and  of  the  East,  nor  into  those  wherein  we  at 
present  differ  from  both,  (hear.)  Mutual  complaints,  however  just,  will 
only  lead  to  further  divergence  and  dispute.  Let  us  avoid  controversy, 
and  dwell  rather  on  the  many  many  points  in  which  we  all  agree  in  hold- 
ing fast  the  Faith  once  delivered  to  the  Saints.  The  day  we  trust  will 
Burely  come  when  He  will  cause  the  divisions  of  Christendom  to  cease, 
and  restore  the  Unity  of  His  severed  Body  ;  let  us  in  the  meantime,  as 
we  watch  and  work  for  that  glorious  consummation,  claim  as  our  own 
the  motto  adopted  by  the  Eastern  Church,  "Quod  semper,  quod  ubique, 
quod  ab  omnibus."     (Applause.) 

The  Rev.  Alfred  T.  Lee,  Rector  of  Ahoghill,  Diocese  of  Connor,  said 
he  ventured  to  address  the  meeting  because  he  wished  to  show  that 
there  were  Churchmen  in  Ireland  who  followed  the  high  example  set 
by  the  Archbishop  of  Dublin  (hear.)  and  took  a  deep  interest  in  the 
proceedings  of  this  Association.  When  at  Cambridge,  some  years  since, 
circumstances  had  caused  him  to  investigate  the  mutual  relations 
between  the  Eastern  Church  and  the  Church  in  England.  He  had 
discovered  some  interesting  and  important  facts.  The  desire  for  Union 
between  the  Churches  was  no  new  thing;  for,  more  than  two  centuries 
ago,  an  earnest  effort  was  made  to   unite  the  members  of  the  Eastern 


11 

Church  in  closer  bonds  of  union  with  the  Anglican  Church.  (Hear 
hear.)  Isaac  B.isire,  an  Archdeacon  of  Northumberland,  and  Chaplain 
to  Charles  I.,  driven  from  England  during  the  Civil  Wars,  endeavoured 
to  spread  the  knowledge  of  the  English  Church  in  the  East.  He  went 
first  to  Zante,  where  he  translated  the  Church  Catechism  into  Greek; 
driven  from  thence  hy  the  opposition  of  the  Latin  Church,  he  passed 
on  to  the  Morea,  where  he  was  favourably  received  by  the  Metropolitan 
of  Achaia.  He  preached  there  twice  in  Greek  before  the  Synod  of 
Bishops  and  Clergy.  From  thence  he  went  to  Aleppo,  where  he  had 
much  friendly  intercourse  with  the  Patriarch  of  Antioc  h ,  who  then  re- 
sided there,  and  there  he  translated  the  Church  Catechism  into  Arabic 
for  the  use  of  the  inhabitants.  From  Aleppo  he  travelled  on  to  Jerusa- 
lem, and  was  Well  received  by  the  Greek  and  Latin  Patriarchs,  and 
obtained  entrance  into  the  Church  of  the  Holy  Sepulchre  at  the  rate  of 
a  Priest,  that  was,  for  half  the  sum  paid  by  a  layman,  which  privilege,  if 
time  permitted,  he  could  show  was  equivalent  to  admitting  the  validity 
of  the  Orders  of  the  English  Church.  (Hear.)  From  Jerusalem  Isaac 
Basire  returned  to  Aleppo,  and  crossed  the  Euphrates  into  Mesopotamia 
where  he  left  a  Turkish  translation  of  the  Church  Catechism,  supplied 
him  by  the  courtesy  of  Sir  Thomas  Bendyshe,  the  English  Ambassador 
at  Constantinople.  He  afterwards  passed  into  Transylvania,  where  he 
resided  seven  years,  and  became  Professor  of  Divinity  in  the  new  Uni- 
versity of  Alba  Julia.  During  his  travels  in  the  East  he  collected  the 
confessions  of  faith  of  the  Greeks,  Armenians,  Jacobites,  Maronites, 
and  other  ancient  Christian  bodies;  and,  at  the  same  time,  made  known 
the  Catholic  principles  of  the  English  Church;  and  thus  did  his  utmost 
to  promote  communion  with  her  among  the  Churches  of  the  East. 
(Hear,  hear.)  And  if  all  this  was  done  by  one  faithful  man,  zealous  for 
God  and  the  Unity  of  His  Church,  and  longing  with  loving  heart  to 
do  what  God  should  give  him  grace  to  do,  to  heal  the  breaches  of 
divided  Christendon — what  might  not  be  done  by  the  united  efforts  of 
an  Association  such  as  our  own?  (Applause.)  But  in  carrying  out 
this  great  work  great  caution  must  needs  be  used,  lest  by  injudicious 
over  zeal  we  retarded  rather  than  advanced  our  work.  He  believed  that 
if  we  would  succeed,  we  must  begin  by  finding  a  common  basis  of  agree- 
ment, such  as  the  Catholic  Creeds,  and  then  we  should  always  have 
common  ground  to  fall  back  upon  when  points  of  difference  arose. 
(Hear,  hear.)  But  instead  of  this  it  was  too  much  the  custom, 
especially  in  controversy  with  Irish  Roman  Catholics,  to  begin  with 
some  prominent  point  of  disagreement,  and  so  in  the  end  the  result 
tended  to  division  rather  than  unity.  But  if  the  work  was  commenced 
in  the  spirit  of  loving  charity,  with  earnest  prayer  for  Unity  and  concord, 
it  must  succeed.  (Hear.)  The  Dean  of  Ely,  in  his  admirable  Sermon, 
had  told  us  "to  go  and  do;"  Dr.  Eraser  had  bidden  us  "go  and  pray;" 
and  he  (Mr.  Lee)  would  venture  to  suggest  that  we  should  all  carry 
this  advice  into  practice  by  adding  to  our  daily  prayers  that  excellent 
Collect  put  forth  by  the  Association  for  the  Promotion  of  Unity  in 
Christendom  with  which  that  meeeting  was  opened.  All  earnest 
Christians  must  longingly  desire  the  reunion  of  divided  Christendom, 


12 

and  let  us  all  be  assured  that  the  more  we  each  strive  by  earnest  prayer 
and  faithful  working  for  Unity  on  earth,  the  better  shall  we  be  prepared 
for  the  unbroken  eternal  Unity  of  Heaven.     (Applause.) 

The  Rev.  H.  S.  Millard,  of  Stavely,  Diocese  of  Lichfield,  would  not 
have  come  forward  to  speak  on  the  subject,  had  it  not  been  for  the  very 
common  prejudice  which  seemed  to  exist.  They  were  told  that  a  move- 
ment such  as  this  could  have  no  real  result.  Theoretically,  it  was  confess- 
ed that  union  was  above  all  things  desirable,  but  practically,  the  majority 
of  Englishmen  appeared  to  think,  it  could  never  be.  He  did  not  see  this 
impossibility,  hardly  even  the  difficulty,  in  the  case  of  the  Eastern 
Church.  Setting  aside  those  instances,  which  had  been  already  brought 
forward,  which  were  of  themselves  sufficient  to  decide  the  question,  in- 
stances in  which  English  Bishops  had  exchanged  brotherly  greetings 
with  a  Bishop  of  the  Eastern  Church,  there  were  other  cases  in  which 
the  validity  of  English  Orders  had  been  fully  acknowledged  by  the 
Eastern  Clergy,  (hear.)  A  friend,  who  had  travelled  in  Syria  and 
Palestine,  had  told  him  that  he  had  met  there  Priests,  who  knew  some- 
thing of  England,  and  something  too — though  not  much — of  the  Cath- 
olic movement  now  going  on  here.  They  were  quite  ready  to  allow  the 
English  Church  to  be  a  true  branch  of  the  Church  Catholic,  and  to 
admit  him  to  full  communion  with  themselves.  He  did  not  indeed 
take  any  active  part  in  their  services — his  knowledge  of  the  language 
was  not  sufficient — but  he  worshipped  with  them  in  the  place  specially  as- 
signed to  the  Priests,  and  his  Priesthood  was  fully  recognized,  (applause) 
It  was  hard  to  see  why  what  had  been  already  done  more  than  once, 
informally,  and  by  the  kindly  Catholic  feeling  of  individual  Priests, 
might  not  be  done  formally  and  by  properly  constituted  authority. 
There  was  no  doubt  a  very  strong  feeling  against  all  such  efforts  to  pro- 
mote unity.  The  thoughts  of  Englishmen  turned  at  once  to  the  Church 
of  Rome,  and  they  could  not  bring  themselves  to  tolerate  for  a  moment 
the  idea  of  union  with  Rome,  as  Rome  now  is.  Nor  could  he  himself 
bear  the  thought  of  such  a  union.  It  was  impossible  on  both  sides;  and 
the  very  wish  for  such  a  union,  on  the  terms  on  which  alone  it  could  now 
be  obtained,  was,  on  the  part  of  an  English  Churchman,  nothing  less  than 
disloyalty  to  the  English  Church,  and  it  was  still  more  disloyal,  if  that 
English  Churchman  was  an  English  Priest.  For  as  a  first  step  towards 
being  in  communion  with  Rome, — Rome  had  taken  up  this  position,  and 
had  shewn  no  signs  of  receding  from  it, — he  must  altogether  deny  the  ex- 
istence of  the  English  Church,  as  a  Church  at  all ;  he  must  declare  that 
the  Spiritual  hands  laid  upon  his  head  had  conferred  no  grace  of  Ordi- 
nation, that  the  Sacraments  which  he  had  administered,  and  the  priestly 
functions  which  he  had  exercised,  were  utterly  without  force  or  efficacy, 
a  mere  parody  of  holy  things,  and  that  the  very  Baptism  which  he  had 
received  in  his  infancy  was  at  best  of  doubtful  validity.  This,  and  no- 
thing less,  seemed  to  be  the  necessary  result  of  the  attitude  maintained 
by  Rome  towards  the  English  Church,  and  of  Roman  claims  to  universal 
supremacy.  And  though  among  the  comparatively  few  Romanists  who 
knew  any  thing  of  the  life  and  working  of  the  English  Church,  there 


13 

were  some  who  did  not  so  completely  deny  our  cl^m  to  be  members  of 
the  Body  of  Christ,  yet  even  in  the   case  of  these,  the  hindrances  in 
the  way  of  Union  would  be  very  great.     They  would  perhaps  be  what 
might  be  called  social  differences,  rather  than  altogether  doctrinal.    The 
celibacy  of  the  Clergy,  compulsory  in  the  Roman  Church,  was  one  very 
great  barrier  against  any  Union  with  ourselves.     Romanists  had  grown 
up  with  the  feeling  that  a  Priest  must  be  unmarried,  and  recoiled  from 
the  thought  of  the  Sacraments  administered  by  a  married  Priesthood. 
But  in  this,  as  in  other  more  important  matters,  the  Eastern   Church 
met  us  on  common  ground.     Marriage  among  some  of  her  Clergy  was 
compulsory;  the  Parish  Priests  must  be  married  men.     He  did  not 
say  that  he  entirely  approved  of  this  regulation.    The  liberty  allowed  by 
the  English   Church   seemed  better  and  more  suitable,  for  us  at   least 
and  in  our  country.     But  there  was  no  difference  of  principle  involved, 
and  such  minute  points  of  discipline  must  be  left  to  the   discretion  of 
individual    Churches.     The  point,  however,  upon  which  all  our  differ- 
ences with  Rome  really  turned,   was,  the  Supremacy  of  one  Bishop  to 
whom    all  others    were    bound   in    conscience    to    submit  themselves. 
This  the  Roman  Church  firmly  held  ;  it  was  the  fundamental  article  of 
the  Roman  Creed;  and  it  had  been  the  beginning  of  Roman  Error,  and 
the  corruption  of  the  Catholic  Faith.     Here  again   the  Eastern  Church 
was    of  perfectly  one    mind  with  ourselves.     She  made  no  claim  to 
Universal  supremacy.     She  did  not  require  other  Churches  to  submit  in 
all  things  to  her  authority,  or  to  renounce  the  rights  which  belonged  to 
particular  Churches.  She  held  as  we  hold,  that  the  Church  of  Christ  did 
not  culminate  in  one  apex,  one  visible  point,  but  that  in  heaven  and  in 
earth  too,  there  was  but  one  Head  of  the  Church,  the  Lord  Jesus  Christ. 
It  was  characteristic  of  this  Catholic  temper  on  the  part  of  the  Orthodox 
Church,  and  Avas  another  very  strong  point  of  resemblance  to  our  own 
Church,  that  she  did  not  insist  as  Rome  did,  on  the  use  of  any  one 
language  in  public  worship,  but  that  in  most  cases  the  sacred  Liturgy 
was  said  in  what  was  or  had  been  the  Vernacular  of  the  Country,  "in 
a  tongue  understanded  of  the  people."  (Hear.)  Again,  in  what  seemed  a 
smaller  matter,  we  might  find  further  resemblance.     In  the  Sacrament 
of  the  Lord's  Supper,  the  Eastern  Church,  like  ourselves,  used,  not 
wafers,  but  leavened  bread,  "such  as  is  usual  to  be  eaten."     And  in 
the  far  more  important  matter  of  adminietering  the  Sacrament  of  the 
Body  and  Blood  of  Christ  to  the  Laity  in  both  kind's  she  followed  as 
we  did,  the  ancient  Catholic  custom.     He  had  been  thankful  sometimes 
— selfishly  thankful,  he  feared — that  Rome  did  not ;  because  he  knew 
that  men  wavering  in  their  allegience  to  the  English  Church  had  been 
prevented  firom  leaving  us  by  their  reluctance  to  forfeit  their  Catholic 
privilege  of  Communion  in  both  kinds.     Like  ourselves  too,  she  had  in 
each  Church,  not  many  altars,  but  the  one  single  Altar  or  Holy  Table 
only,  upon  which  the  Holy  Sacrament  was  celebrated.     Whether  they 
looked  at  the  question  therefore  as  one  of  feeling  or  of  principle,  there 
was  no  reason  why  as  English  Churchmen  they  should  not  use  their 
best  efforts  to  bring  about  a  union  which  could  not  but  be  attended 
with  blessings  to  both,  to  the  Eastern  and  to  the  Western  Church;  and 


14 

which  would  by  Gdd's  help  do  more  than  anything  else  to  promote  the 
Unity  of  all  Christendom  and  the  Conversion  of  the  whole  world. 
(Applause.)  And  let  them  not  look  at  the  question  as  one  of  no  imme- 
diate practical  importance,  it  seemed  to  him  to  be  very  important  to 
every  one.  He  and  many  others  there,  more  hard  working  Priests 
than  himself,  had  to  encounter  constantly  every  form  of  schism.  It 
would  be  a  comfort  to  them,  if  they  could  turn  from  these  troubles  to 
the  contemplation  of  the  One  Visible  Church,  divided  by  no  rent  within 
itself,  but  with  all  its  branches  in  full  communion  with  one  another. 
What  a  help  too  it  would  be  in  their  work,  if  they  could  be  freed  from 
the  necessity  of  studying  controversially  the  poiats  of  difference  between 
ourselves  and  other  Churches!  If  it  were  not  absolutely  necessary  to 
do  this,  it  would  be  a  mere  waste  of  time,  which  would  be  better  em- 
ployed in  studying  the  verities  of  the  Catholic  religion,  or  meditating  on 
the  mysteries  of  the  Catholic  Faith.  And  then  too  if  we  were  all  of 
one  mind  throughout  the  world,  what  a  power — he  spoke  it  reverently — 
they  could  bring  to  bear  upon  God  in  prayer,  if  all  the  Church  were 
praying  together;  not  one  part  praying,  as  it  were,  against  another. 
We  did  not  know  what  we  lost  by  these  divisions.  Let  them  think 
what  it  would  be  if  throughout  England  every  parish  stood  alone,  with 
every  parishioner  unwilling,  or  not  allowed  to  join  in  the  prayers,  or  to 
communicate,  anywhere  but  in  his  own  especial  Church.  It  would  be 
deplorable.  And  what  would  be  so  fatal  to  the  Church  in  England,  in  one 
country,  could  hardly  be  less  hurtful  to  the  whole  Church  throughout 
the  world.  We  could  not  pray  rightly  in  that  Prayer  which  all  say 
morning  and  evening,  and  perhaps  many  times  in  the  day,  without 
praying  for  the  Unity  of  Christendom.  We  were  taught  to  pray  "Thy 
Kingdom  come,"  and  that  Kingdom  could  not  come  fully  till  the 
Church  was  One.  And  the  more  we  prayed,  and  the  more  we  laboured 
to  bring  about  this  Unity,  the  more  we  were  doing  to  hasten  the 
coming  of  that  Mighty  Day  when  all  traces  of  division  should  be 
swept  away  for  ever,  and  there  should  be  ''  One  Fold  under  one  Shep- 
herd," Christ  the  Lord.     (Cheers.) 

After  some  remarks  by  the  Rev.  H.  Huntingfoed  on  the  state  of 
Education  in  European  Turkey, 

The  Venerable  Archdeacon  Denison  rose  to  propose  a  vote  of  thanks 
to  the  Chairman.  The  Ven.  Archdeacon  considered  that  he  had  an 
especial  right  to  take  a  share  in  forwarding  the  objects  of  the  Associa- 
tion, as  he  was  a  member  of  the  Committee  of  Convocation  for  consi- 
dering the  question  of  Union  between  the  English  and  the  Russian 
Churches,  which  had  been  appointed  by  the  Synod  of  our  Church,  and 
which  was  then  engaged  upon  the  subject,  (hear,  hear).  He  dwelt 
upon  the  pleasure  it  gave  him  to  see  noblemen,  like  their  Chairman, 
taking  up  questions,  like  the  present  one,  which  so  directly  bore  upon 
the  destiny  of  the  Church  Catholic.  (Loud  Cheers.)  He  begged  to 
propose  the  thanks  of  the  meeting  to  Lord  Glentworth.  The  vote  of 
thanks  to  Lord  Glentworth  was  carried  by  acclamation ;  after  which 
the  meeting  was  dissolved. 

{Revised  from  the  Eeport  in  the  "  Churchman''^  Newspaper  of  Oct.  20). 


15 


1864.     London:  J.  and  C. 
Mozley. 

This  is  a  number  of  unusual  interest  even  ior  this  alwajs  valuable 
quarterly.  The  article  on  "  Subscription  to  Formularies  "  is  one  to 
be  studied  and  thought  over,  for  the  subject  it  discusses  will  assume 
larger  proportions  as  the  prospects  of  our  Association  attain  to  practi- 
cal and  tangible  reality.  But  the  paper  to  which  all  our  members  will 
turn  at  once  is  that  on  "  The  Filioque  Controversy."  There  is  only 
one  theologian  in  England  to  whom  it  can  be  plausibly  attributed.  We 
have  no  hesitation  in  assigning  it  to  him.  The  history  of  the  contro- 
versy has  been  an  almost  neglected  page  hitherto  in  our  Church  His- 
tory studies;  it  is  here  opened  and  explained  lucidly  and  carefully. 
The  practical  deductions  from  it  are  of  such  great  importance,  both  to 
our  own  Church  and  to  the  Eastern,  that  we  append  them  at  length; 

''It  now  remains  to  enquire  what  the  English  Church  will  have  to  do 
with  regard  to  the  Filioque  doctrine,  before  there  can  be  any  reasonable 
hope  of  reunion  with  the  East.  And  at  the  base  of  all  things,  we  must 
remember  the  absolute  veto,  by  the  Council  of  Ephesus,  on  any  addi- 
tion to  the  Creed  whatever. 

We  shall  be  called  on  to  do  one  of  three  things,  either 

I.  To  strike  the  obnoxious  clause  out  of  the  Creed,  purely  and  sim- 
ply (and,  of  course,  also  out  of  the  Third  Article,  and  the  Athanasian 
Creed.) 

Or,  II.  Authoritatively  to  express  our  sorrow  for  having  received  it 
from  Rome,  and  as  authoritatively  to  interpret  it  (and  the  words  are 
capable  of  the  meaning)  as^referring  only  to  the  temporal  mission  of  the 
Holy  Ghost. 

III.  Or,  if  it  be  possible,  to  draw  up  some  formula  of  explanation 
which  may  satisfy  the  Eastern  Church  as  to  our  orthodoxy. 

As  to  the  first.  Would  it  be  possible,  even  for  the  sake  of  union 
with  the  East,  to  strike  the  clause  out  simply  ;  it  then  being  understood 
that  the  English  Church  ceased  to  hold  it  as  an  article  of  faith,  while 
permitting  it  to  be  (and  not  to  be)  held  as  a  "  pious  opinion  "?  We  are 
afraid,  whatever  we  would  give  to  see  the  union,  that  such  a  price  could 
scarcely  be  paid  for  it.  For  we  must  remember  what  a  tremendous 
shake  it  would  give  to  the  faith  of  all  our  poor,  to  find  the  clause,  which 
they  had  been  taught  from  childhood  to  believe  an  essential  part  of 
that  *'  Catholic  Faith,  which,  except  every  one  do  keep  wliole  and  un- 
defiledj  without  doubt  he  shall  perish  everlastingly,"  erased  from  their 
Prayer-hooks.  It  is  all  very  well  to  say  that  it  might  be  explained  to 
them  how  the  words  formed  no  part  of  the  original  substance  of  the 
Creed,  but  was  indeed  only  the  new  cloth  sewed  on  to  the  old  garment. 
Suppose  they  even  understood  this ;  what  assurance  would  they  feel 
that  some  day  another  clause  also  might  not  be  erased,  and  so  on  end- 


16 

lesslj  ?  Besides,  this  is  really  more  than  the  Eastern  Church  has  a 
right  to  ask.  Grant,  as  strongly  as  you  like,  the  terrible  sin  of  the  in- 
sertion, let  it  be  never  so  true  in  itself.  Suppose  at  the  present  day 
that  the  Church  of  Rome  were  to  insert  an  undoubted  verity  into  the 
Creed :  suppose,  for  example,  she  were  henceforth  to  read  the  clause, 
"  Who  was  conceived  by  the  Holy  Ghost  of  the  Virgin  Mary,"  how 
righteously  would  the  whole  rest  of  the  Christian  world  rise  up  in  arms 
against  her !  How  much  more  righteously,  if  she  were  to  read  the  clause 
thus:  "  Who  was  conceived  by  the  Holy  Ghost  of  the  Virgin  Mary, 
herself  immaculately  conceived"!  And  yet  the  staunchest  supporters  of 
the  doctrine  must  allow  that  there  would  not  be  a  whit  more  guilt  in 
the  former  of  these  insertions  now  than  there  was  in  that  of  the  Filioque 
then.  If  this  is  denied,  we  challenge  the  denier  to  point  out  the 
diiference. 

Well,  we  say,  granting  all  the  guilt,  still  the  English  Church  is  not, 
like  the  Roman,  the  author  of  it.  Even  had  the  Reformers,  which  we 
do  not  know  (but  then  we  are  very  Httle  up  in  their  literature),  felt  the 
sin  of  the  insertion  as  strongly  as  we  do,  only  remember  the  odium 
which  its  removal  would  have  occasioned  over  the  whole  of  Western 
Europe  I  It  might  have  brought  their  work  to  an  end ;  and  that  too,  be 
it  remembered,  without  any  visible  prospect  of  union  with  the  East. 

2.  Then  there  is  the  possibility  that  the  East  would  accept  from  us 
some  such  declaration,  put  forth  by  authority,  as  follows: — 

"  We  retain  in  our  Creed  the  Western  addition  of  the  Filioque.  But 
in  so  retaining  it,  we  by  no  means  assert  that  the  Eternal  Procession  of 
the  Holy  Ghost  from  the  Father  and  the  Son  is  an  article  of  faith ;  and 
nothing  of  necessity  is  to  be  held  as  implied  in  the  additional  clause 
except  the  temporal  mission  of  the  same  Holy  Ghost  from  the  same  Son, 
And  the  whole  question  in  dispute  between  the  East  and  the  West  we 
leave  to  be  settled  by  a  future  (Ecumenical  Council,  whenever  and 
wherever  that  may  freely  assemble ;  and  in  the  meanwhile  we  express 
our  deep  sorrow  that,  let  the  truth  of  the  doctrine  be  as  it  may,  the  in- 
sertion in  the  Creed  was  ever  made." 

Perhaps  the  Eastern  Church,  which  ought  to  long  for  the  future 
Council  as  much  as  ourselves,  might  accept  of  such  a  declaration. 

3.  Then  there  remains  the  possibility — the  hare  possibility — of  an 
explanation  of  the  words  which  should  show  that,  after  all,  the  two 
Churches  are  not  so  much,  or  not  quite  so  irreconcilably,  at  variance 
on  the  doctrine.  Such  an  explanation  was  made,  as  we  know,  at  Flo- 
rence, and  miserably  failed.  If  such  a  thing  be  possible,  the  best  at- 
tempt we  have  seen  is  that  some  time  since  put  forward  by  one  of  the 
most  theological  minds  in  England,  and  which  we  here  reprint,  altering 
only  a  few  words,  only  for  the  sake  of  making  the  meaning  more  clear. 

Would  the  Eastern  Church,  then,  enter  into  communion  with  us, 
while  she  allowed  us  to  retain  the  Filioque  with  some  such  explanation 
as  the  following? 

"  We  believe  that,  with  respect  to  the  other  Two  Blessed  Persons  of 
the  Holy  Trinity,  the  Father  has  begotten  the  Son,  first  in  order  (not 
in  time);  and  afterwards,  the  Son  being  already  (in  order)  begotten  and 


17 

interposed,  by  or  through  the  Son,  causes  to  proceed  the  Holy  Ghost 
from  that  same  His  own  Divine  Essence,  which  is  now  already  (in  or- 
der not  in  time)  common  also  to  the  Son,  and  nimierically  one  in  both 
the  Father  and  the  Son.  And  that  therefore  the  Holy  Ghost  proceeds 
indeed  from  the  Person  of  the  Father  only,  in  respect  of  His  causation, 
or  production,  but  is  from  the  common  substance  of  the  Father  and  the 
Son,  or,  ''from  that  Essence  which  is  the  Son's  also;"  or,  from  the 
Son,  in  respect  of  His  Essence,  as  the  joint  consequence  of  His  consub- 
stantiality  and  posteriority  of  order;  or,  which  in  this  sense  is  the  same 
thing,  "  is  from  the  Father  and  the  Son."  For  in  that  He  "receives" 
from  God  the  Father  third  in  order,  He  "receives"  also  from  the  Son, 
and  is  the  proper  Spirit  of  the  Son  no  less  than  of  the  Father;  iiroper^ 
that  is,  not  by  gift  or  communication,  but  because  the  Son  is  begotten 
intermediately,  second  (not  in  time  but)  in  order ;  proper^  not  as 
coming  to  Him  from  without,  but  as  originally  and  naturally  inherent. 
But  that  the  Holy  Ghost  is  conversely  produced  in  order  before  the  Son, 
and  the  Son  after  or  through  the  Holy  Ghost,  so  that  the  Holy  Ghost 
also  shall  be  intermediate,  or  that  the  Eternal  Son  "  receives"  of  the 
Holy  Ghost,  or  is  the  Son  of  the  Holy  Ghost,  in  the  same  relative  sense 
in  which  the  Holy  Ghost,  on  account  of  His  posteriority  (not  in  time 
but)  of  order,  is  the  "  Spirit  of  the  Son,"  (and  beyond  the  mutual 
inherance  or  circumincession  of  all  the  Three  Blessed  Persons  in 
virtue  of  Their  consubstantiality  apart  from  order), — this  doctrine  we 
condemn  and  abhor," 

One  word  more.  It  is  most  earnestly  to  be  desired  that  the  Com- 
mittee of  Convocation  appointed  to  consider  the  question  of  the  Union 
(and  the  very  fact  of  such  an  appointment  is  a  long  step  to  it)  should 
makeup  their  minds  that  Union  can  only  be  had  by  meeting  each  other  half 
way.  There  must  be  the  greatest,  the  most  apostolic,  forbearance  on 
both  sides.  "  If  in  anything  ye  be  otherwise  minded,  God  shall  reveal 
even  ihis  unto  you.  Nevertheless,  whereunto  we  have  already  attained, 
let  us  walk  by  the  same  rule,  let  us  mind  the  same  thing."  And  let 
those  of  our  brethren  in  the  English  Church  who  stand  strongly  for  the 
doctrine  of  the  Filioque  remember  how  great  a  sin  was  the  insertion 
of  the  clause.  Let  them  remember  also  that,  unless  they  are  in 
possession  of  one  of  the  two  great  treatises  in  defence  of  the  Eastern 
side,  they  can  be  no  fair  judges  of  the  overbearing  weight  of  Eastern 
argument.     They  have  only  heard  an  ex  parte  statement. 

And  to  conclude:  remember  that  ourgreatest  English  theologian,  who 
had  certainly  never  read  either  of  these  works,  and  that  too  at  a  time 
when  there  was  not  the  remotest  earthly  prospect  of  reunion  with  the 
East,  had  the  grace  given  him  to  make  use  of  these  words,  under  which, 
like  a  shield  of  Ajax,  priests  of  the  English  Church  may  fight: — 

"  Thus  did  the  Oriental  Church  accuse  the  Occidental  for  adding 
Filioque  to  the  Creed,  contrary  to  a  general  Council  which  had  pro- 
hibited all  additions,  and  that  without  the  least  pretence  of  the 
authority  of  another  Council.  And  so  the  Schism  between  the  Latin 
and  the  Greek  Church  began  and  was  continued,  never  to  be  ended 
until  these  words  Kaj  Ik  tov  'Yioy,  or  Filioque^  are  taken  out  of  the 
Creed," 


18 

Tfie  Orthodox  Doctrine  oj  the  Churchy  An  Essay  by   A.  Chomiakoff. 
Van  Buggenhoudt,  Brussels;  Masters,  London. 

rj'^HIS  Essay  is  an  orderly  and  systematic  arrangement  of  deep  and 
_l  accurate  thoughts  on  the  office  and  character  of  the  Church,  from 
the  Orthodox  point  of  view.  An  Enghsh  Churchman,  on  reading  it,  is 
struck  with  a  sense  of  largeness,  grandeur,  and  primitiveness  such  as  he 
does  not  find  either  in  the  writers  of  his  own  Church,  or  in  those  of  the 
Roman  obedience.  There  is  a  freedom  from  the  contractedness  of 
controversial  Theology,  combined  at  the  same  time  with  definiteness  of 
expression,  which  is  new  in  Theological  reading.  Take  for  instance 
such  a  passage  as  the  following :  contrasting  and  comparing  parts  of  it 
with  our  Articles,  xix,  xx,  and  xxxiv. — "  The  Church  is  called  One, 
Holy^  Collective  (i.e..  Catholic  a^^  QScu?nenical,m  Slavonic  Sohornaya) 
and  Apostolic,  because  She  is  one  and  holy;  because  She  belongs  to  the 
whole  world,  not  to  any  particular  locality;  because  by  Her  is  sancti- 
fied the  whole  human  race  and  the  whole  earth,  and  not  only  one  parti- 
cular nation  or  country;  because  Her  essence  consists  in  the  concord 
and  unity  of  spirit  and  life  in  all  those  Her  members  by  whom  She  is 
acknowledged  throughout  the  whole  world;  because  in  fine  in  the 
writings  and  teachings  of  the  Apostles,  all  the  fullness  of  Her  faith  Her 
hojDC  and  Her  love  is  contained.  Hence  it  fjllows  that,  when  a  Christian 
Community  is  called  a  local  Church  as  the  Greek,  Russian,  or  Syrian, 
such  language  denotes  only  the  aggregate  of  those  members  of  the 
Church  who  live  in  such  or  such  a  country  as  Greece,  Russia,  Syria, 
and  by  no  means  implies  that  any  one  Community  of  Christians  has 
power  to  formulate  Ecclesiastical  doctrines,  or  to  give  to  Ecclesiastical 
doctrine  a  dogmatic  expression,  without  the  concurrence  of  other 
Conuiiunities ;  still  less  it  is  implied  that  any  one  particular  Commu- 
nity, or  its  Pastor,  can  prescribe  his  own  explanation  to  others.  The 
grace  of  Faith  is  not  separable  from  holiness  of  life;  and  no  one  Com  - 
munity  nor  any  one  Pastor  can  be  acknowledged  as  the  guardian  of  the 
whole  Faith,  any  more  than  any  one  Pastor  or  any  one  Community  can 
be  looked  upon  as  representing  the  holiness  of  all  the  Church.  Never- 
theless every  particular  Christian  Community,  without  arrogating  to 
itself  the  right  of  dogmatic  explanation  or  teaching,  has  full  right  to 
change  old  rites  and  observances  and  to  introduce  new,  so  long  as  it 
causes  thereby  no  offence  to  other  Communities;  but  rather  on  the  con- 
trary waves  its  own  opinion  and  yields  to  theirs  in  order  that  what  is 
innocent  in  one  and  even  laudable,  may  not  seem  blameable  to  another, 
and  that  brethren  may  not  lead  one  another  into  the  sin  of  doubt  and 
discord.  The  unity  of  Church  rites  ought  to  be  highly  prized  by  every 
Christian;  because  by  it  there  is  visibly  exhibited  even  to  the  unin- 
structed  and  uninitiated  the  Unity  of  spirit  and  of  doctrine;  while  to  the 
instructed  and  initiated  it  is  a  source  of  lively  and  Christian  joy.  Love 
is  the  crown  and  glory  of  the  Church."     pp.  4,  5. 

But  let  us  look  on  to  the  particular  ground  of  controversy  which  the 
Orthodox  Church  has  to  maintain,  and  see  how  M.  Chomiakoff  sets 
out  the  doctrine  of  the  Oriental  Church,  and  Her  defence  of  it. 


19 

*^ The  Holy  Cimrch  confesses   Iler   Faith   by  ..all  Her  life,  by  Her 
doctrine  which  is  inspired  by  the  Holy   Ghost,   by  the  Sacraments  in 
which  the  Holy  Ghost  works,  and  by  Her  rites  and  observances  which 
He  the  same  Holy   Ghost  directs.     But  in  a   sj^ecial    sense  the   Con- 
fession of  Faith  is  the  name  given  to  the  Niceno-Constantinopolitan 
Creed.     In  the  Niceno-Constantinopolitan  Creed  is  contained  the  con- 
fession of  the  doctrines  of  the  Church;  but,  to  shew  that  the  Hope  also 
of  the  Church  is  inseparable  from  Her  doctrine,  the  same  Creed  contains 
also  a  confession  of  Her  Hope;  for  it  is  said  JVe  look  for^   not  simply, 
We  believe  that  there  shall  be.     This  Confession  in  common  with  all  the 
life  of  the  Spirit  is  comprehensible  only  to  him,  who  believes  and  is  a 
member  of  the  Church.     It  contains  mysteries  inacessible  to  curious 
reason,  and  manifest  only  to  God  Himself  and  to  the  man  to  whom  God 
reveals  them,    for  inward  and  living,    and  not  merely  dead  outward, 
knowledge.     It  contains  the  mystery  of  God's  own  Being,   not  only  in 
relation  to  His  outward  action  upon  Creation,  but  also   in  relation  to 
His  inward  and  eternal  existence.     Therefore  that  pride  of  reason  and 
of  unlawful  authority   which  arrogated   to   itself,  in  spite  of  the  pro- 
hibition of  the  whole  Church  pronounced  at  the  Council  of  Ephesus,  a 
right  to  add  its  own  particular  interpretation,  and  a  human  speculation, 
to  the  Niceno-Constantinopolitan  Creed,  Avas  in  itself  an  infringement  of 
the  holiness  and  thei.iviolability  of  the  Church.     As  the  j^ride  itself  of 
particular   Churches,  which   dared  to  alter  the   Creed  of  the    whole 
Church  without  the  assent  of  their  brethren,    was  inspired  by  another 
Spirit  than  the  Spirit  of  Love,  and  was  a  crime  before  God  and  before 
the  Holy  Church;   so   also  their  blind    wisdom,    unable  to  reach  the 
mysteries  of  God,  was  a  corruption  of  Faith;  for  Faith  is  not  preserved 
there,  where  there  has  been  a  failure  of  Love.     Accordingly  the  addi- 
tion of  the  clause  Filioque  expresses  an  imaginary  dogma  unknown  to 
any  of  the  godly  writers,  or  bishops,  or  successors  of  the  Apostles,  who 
lived -in  the  first  ages  of  the  Church,  and  not   uttered   by   Christ  our 
Saviour.     As  Christ  plainly  spoke,  so  the  Church  plainly  confessed  from 
the  beginning  and  still  confesses,   that  the   Holy  Ghost  proceeds  from 
the  Father:  f  )r  not  only  the  outward,    but  also   the  inward  mysteries 
of  God  were  revealed  by  Christ  and  by  the  Holy  Ghost  to    the  Holy 
Apostles  and  the  Holy  Church.  When  Theodoret  noted  as  blasphemers 
all  who  should  assert  the  Holy  Ghost  to  proceed  from   the   Father  and 
the  Son,  the  Church,  while  refuting  and  condemning  his  many  errors, 
approved  his  judgment  on  this  point  by  a  silence  more  eloquent  than 
words.     The  Church  does  not  deny  that  the  Holy  Ghost  is  sent,    not 
only  by  the  Father  but  also    by  the  Son ;   the   Church   does  not  deny 
that  the  Holy  Ghost  is  communicated  to  all  the  reasonable  creation,  not 
from  the  Father  only,  but  also  through  the  Son:  but  the  Church  denies 
that  the  Holy  Ghost  has  His  Processional    Origin   in   the  Deity  Itself, 
not  from  the  Father  only  but  also  from  the  Son."     pp.  9,  10. 

We  will  not  follow  M.  ChomiakofF  into  the  details  of  a  controversy, 
which  at  present  we  shall  do  well  to  refrain  Irom,  till  we  have  thoroughly 
mastered  at  least  the  logical  forms  of  the  theological  argument;  but  will 
pass  on  to  another  point  of  great  interest  and  importance. 


20 

"  Of  the  Sacrament  of  the  Eucharist,  the  Holy  Church  teaches  us  that 
in  It  there  is  truly  wrought  a  change  of  the  Bread  and  Wine  into  the 
Body  and  Blood  of  Christ.  She  does  not  reject  the  word  Transuh- 
stantiation,  but  she  does  jiot  affix  to  it  that  materialistic  sense,  which  is 
ascribed  to  it  by  the  teachers  of  the  Churches  which  have  fallen  away. 
The  change  of  the  Bread  and  Wine  into  the  Body  and  Blood  of  Christ 
is  wrougiit  in  the  Church  and  /or  the  Church.  Dost  thou  receive  the 
Consecrated  Gifts,  or  adore  Them,  or  think  of  Them  with  Faith?  Then 
indeed  thou  really  receivest  the  Body  and  Blood  of  Christ,  and  adorest 
Them,  and  thinkest  of  Them.     But  if  thou  receivest  unworthily  thou 

dost  in  truth  deny  the  Body  and  Blood  of  Christ Within 

the  Church  herself — we  are  speaking  of  the  Visible  Church — for  the 
elect,  and  for  the  reprobate,  the  Holy  Eucharist  is  not  a  mere  commemo- 
ration of  the  mystery  of  Eedemption,  not  a  presence  of  Spiritual  gifts 
in  bread  and  wine,  not  merely  a  Spiritual  Partaking  of  the  Body  and 
Blood  of  Christ,  but  His  very  Body  and  His  very  Blood.  It  is  not  by 
Spirit  only  that  Christ  was  pleased  to  unite  Himself  with  believers,  but 
also  by  body  and  blood;  in  order  that  the  union  should  be  complete,  not 
Spiritual  only,  but  also  bodily."     pp.  14,  15. 

It  is  for  professed  Theologians  to  determine  how  far  this  teaching 
coincides  with  or  exceeds  that  of  the  Anglican  Church,  which  declares 
that  "  The  Body  and  Blood  of  Christ  are  verily  and  indeed  taken  and 
received  by  the  Faithful  (^■.e.,  by  those  within  the  Church)  in  the  Lord's 
Supper."  But  we  doubt  whether  any  more  distinct  or  express  form  ol 
words  could  be  devised  than  '•^verily  and  indeeciy  They  give  the 
Catholic  and  Scriptural  doctrine,  without  the  addition  of  mere  meta- 
physical distinctions  derived  from  systems  of  philosophy.  We  give  one 
more  extract: 

"  We  do  not  acknowledge  Furgatory,  that  is  a  Purification  of  souls 
by  suiFerings,  from  which  one  may  be  redeemed  by  one's  own  works  or 
by  works  of  others;  for  the  Church  knows  nothing  of  salvation  by  any 
outward  means,  or  sufferings,  except  those  of  Christ ;  nor  of  any 
trafficking  with  God  to  buy  oneself  ofi' from  suiFerings  by  good  works.' 
p.  23. 

We  could  go  on  filling  up  our  space  with  extracts  of  much  beauty 
and  truth,  as  well  as  with  these  of  controversial  importance,  but  we  have 
now  done.  Wo  dwell  only  for  a  moment  upon  the  "  conviction  more 
than  once  expressed  by  M.  Chomiakoff,  that  it  was  in  England  and 
America,  sooner  than  anywhere  else,  that  Orthodox  ideas  could  meet 
with  sympathising  attention  and  impartial  appreciation."  The  spirit 
of  Charity  is  not  very  far  separated  from  the  spirit  of  Prophecy. 


THE  LIFE  OF  S.  SAVA,  ARCHBISHOP  OF  SERVIA. 

SSAVA,  the  first  Archbishop  of  the  Serbian  branch  of  the  Eastern 
•  Church,  and  the  establisher  of  the  independent  Serbian  hierarchy, 
was  the  son  of  Stephen  Nemania  I.  who  united  the  scattered  provinces 
of  Serbia  under  one  head,  and  is  regarded  as  the  founder  of  the  State. 


21 

The  house  of  Nemania  gave  ten  rulers  to  Serbia,  from  1159-1367,  and 
within  this  period  lies  the  history  of  the  independent  and  prosperous 
monarchy.  Two  biographies  of  this  sovereign  are  still  extant,  written 
in  the  13th  century  by  his  sons  Sava  and  Stephen,  surnamed  "First 
Crowned  King." 

A  life  of  S,  Sava,  written  in  the  Serbian  Church- Slavonic  by  his 
pupil  Domitian,  hieromonach  in  Hilindar,  has  been  lately  printed  in 
Belgrade  by  the  Literary  Society.  The  following  account  is  translated 
from  the  abridgement  of  this  work  given  in  the  '*  History  of  Serbia  " 
by  Dr.  N.  Krstic. 

It  omits  the  characteristic  theological  touches  and  details  of  the  ancient 
biography,  but  gives  those  main  facts  of  S.  Sava's  life  which  show 
what  manner  of  man  he  was  and  his  signilEicance  in  his  own  times. 
How  his  own  people  regard  him  we  perceive  by  the  words  of  the 
Serbian  narrator. 

"  He  resigned  a  brilliant  life,  but  by  the  brilliancy  of  his  faith  and 
teaching  he  acquired  a  higher  glory  for  himself  and  his  country.  Among 
his  virtues  shine  out  specially  two — the  pious  icisdom  with  which  he 
founded  the  independent  Serbian  hierarchy,  and  the  love  of  his  country ^ 
impelled  by  which  he  on  many  occasions  freed  it  from  dangers,  from 
enemies  without  and  from  dissensions  within." 

Sava,  before  he  became  a  monk,  was  called  Rastko.  He  was  the 
younger  son  of  the  great  Zupan  Nemania,  aad  was  born  at  the  time  when 
he  brought  Bosnia  under  his  sway  (about  1169).  In  his  early  years 
Sava  manifested  rare  gifts ;  as  a  child  he  was  modest,  of  a  joyous  nature, 
apt  and  diligent  in  his  studies.  When  he  was  fifteen  years  old,  his 
father  appointed  to  him  a  portion  of  his  dominions  wherein  he  should 
reside  with  his  attendants.  His  nature  distinguished  him  among  all 
his  companions;  he  gladly  attended  church,  fled  foolish  mirth,  followed 
counsel,  and  was  gentle  and  meek.  In  his  seventeenth  year  his  parents 
washed  to  marry  him,  but  Sava  refused,  for  in  his  heart  lay  the  secret 
wish  to  consecrate  his  life  wholly  to  the  Faith  and  to  the  national  good. 

Just  at  this  time  there  came  to  the  court  of  Nemania  some  caloyers 
from  Mount  Athos.  Among  them  was  an  old  man,  by  birth  a  Eussian. 
Sava  was  then  staying  at  his  father's  court,  and  made  acquaintance  with 
the  caloyers,  who  told  him  how  the  monks  lived  in  Mount  Athos.  The 
stillness  of  monastic  life  pleased  the  pious  youth,  and  he  resolved  to 
become  a  monk.  He  persuaded  the  visitors  from  Mount  Athos  to  take 
him  back  with  them  to  the  holy  mountain.  When  the  time  came  for 
the  caloyers  to  set  forth  on  their  journey,  Sava  asked  his  father's  leave 
to  go  out  hunting.  He  seized  an  occasion  to  elude  his  companions,  and 
at  nightfall  joined  with  the  caloyers  who  were  waiting  for  him.  .  The 
parents  of  Sava  sorely  grieved  when  they  found  him  missing  ;  and  their 
sorrow  Avas  afterwards  none  the  less  when  they  learned  that  he  had  gone 
with  the  caloyers  to  Mount  Athos.  Nemania  immediately  despatched 
messengers  demanding  the  restoration  of  his  son,  and  he  sent  with  them 
a  letter  from  the  Eparch  of  Salonica  to  assist  them  to  prevail  on  the 
monks  of  Mount  Athos  to  give  up  Sava  to  his  people. 

What  God  ordains  man  cannot  hinder.     Nemania's  messengers  re- 


22 

turned  witliout  success  to  Serbia,  for  on  the  sight  of  them  Sava  cut  off 
his  hair  and  took  the  vow.  His  shorn  locks  with  his  worldly  garments 
he  sent  to  his  parents  as  a  token  that  the  divine  will  was  accomplished 
in  him,  and  that  he  had  become  the  chosen  servant  of  God.  He  at 
the  same  time  wrote  to  his  parents  to  console  them.  He  begged  them 
not  to  count  him  lost;  told  them  he  did  not  intend  to  return  to  Serbia, 
but  that  he  hoped  to  see  his  father  in  Mount  Athos. 

Sava  took  the  vow  in  the  Kussian  monastery  in  Mount  Athos  1186 
or  1187,  previous  to  the  Festival  of  the  Annunciation,  for  on  tl.at 
holiday  ho  was  invited  as  a  monk,  and  entertained  with  distinction  in 
Vatopedi  the  first  monastery  in  Mount  Athos.  He  gave  himself  up  to 
the  severe  monkish  life.  He  had  journeyed  barefoot  to  Mount  Athos, 
and  demanded  permission  to  become  a  hermit,  but  the  Proto  refused  on 
account  of  his  youth.  He  therefore  remained  in  common  life  with  the 
other  caloyers.  There  he  received  a  letter  from  his  father  who  sent 
him  much  gold,  which  he  divided  among  the  poor.  Many  times  alter 
this  Nemania  sent  money  and  various  gifts  to  Mount  Athos ;  to  the 
monasteries  sacred  vessels  of  gold  and  silver  ;  garments  and  curtains 
embroidered  with  gold,  and  ornamental  icons ;  and  to  his  son  money  to 
distribute  to  the  poor,  and  to  divide  among  the  monasteries.  Sava 
gave  some  of  the  money  to  the  poor,  and  with  the  remainder  he  built 
dwellings  for  the  monks,  and  roofed  the  great  church  with  lead. 

Sava  had  been  some  years  in  Mount  Athos,  when  Nemania,  being 
advanced  in  age,  desired  to  see  his  son,  and  wrote  to  him  to  come  to 
Serbia.  He  replied  that  he  could  not  then  come,  and  he  counselled 
his  father  to  lay  aside  the  burden  of  government,  to  become  a  monk, 
and  come  to  the  holy  mountain.  He  likewise  counselled  his  mother  to 
become  a  nun.  The  pious  Nemania  resolved  to  follow  this  counsel. 
Devoted  to  the  orthodox  faith,  the  Grand  Zupan,  in  the  time  of  his 
power,  had  been  at  pains  to  root  out  heresy  in  the  Serbian  nation  ;  he 
had  erected  many  churches  throughout  his  dominions,  and  built  the 
beautiful  monastery  of  Studenitza.*  The  life  of  Sava  set  him 
an  example  how  he  could  farther  render  himself '' pleasing  to  God." 
(ugodan  Bogu).  He  resolved  to  consecrate  the  latter  days  of  his  life 
wholly  to  God's  service.  With  this  intent  Nemania  called  an  assembly 
(Sabor),  which  all  the  chief  Serbs  attended.  He  declared  before  them 
his  desire  to  take  the  monkish  vow.  He  reminded  them  in  how  bad 
a  condition  he  had  found  the  Serb  lands  in  the  beginning  of  his  rule  ; 
and  he  counselled  them  to  live  in  love.  After  this,  before  the  whole 
Sabor  in  the  church  of  St.  Peter's  and  St.  Paul,"|*  he  gave  the  crown  to 
his  son  Stephen,  who  became  great  Zupan  (veliki  Zupan)  ;  and  to  the 
other  son  Vuk  he  gave  Zeta,  and  called  him  veliki  Knez,  but  commanded 

*  The  white  marble  church  of  Studenitza  stands  in  wild  mountain  scenery  in  the 
south  of  Serbia.     It  contains  many  relics  of  S.  Sava,  his  robes  and  cross, 

t  This  church  is  still  standing  near  Novi  Pasar,  on  Turkish  territory,  in  Old 
Serbia.  It  is  small  and  low  and  disfijjured  by  whitewash.  The  ruins  and  fine 
frescoes  of  the  church  and  monastery  of  Djurdjevi  Stupovi,  (also  built  by  Nemania) 
on  a  hill  above  Novi  Pasar,  are  rapidly  perishing,  and  are  as  yet  undescribed  by 
artist  or  antiquary. 


23 

him  to  obey  his  elder  brother ;  then  he  entertained  the  assembled  nobles 
and  took  leave  of  all.  The  next  day  Nemania  went  with  his  wife  Anna 
and  Bishop  Kalinik  to  the  monastery  of  Studenitza,  where,  on  the  25th 
of  March,  at  the  Festival  of  the  Annunciation  (Blagovesti),  1195,  he 
became  a  monk  under  the  name  of  Simeon.  At  the  same  time  he  made 
his  wife  Anna  a  nun,  calling  her  Anastasia,  Nemania  resided  at  Stu- 
denitza rather  more  than  two  years,  and  then  determined  to  leave  Ser- 
bia, to  go  to  Mount  Athos  and  see  his  son  Sava.  He  took  with  hira 
much  treasure,  many  church  vessels,  icons,  curtains,  and  garments,  and 
set  forth  on  his  journey.  Stephen  accompanied  him  to  the  Greek 
frontiers.  With  Nemania  came  to  Mount  Athos  many  nobles  who  in 
their  youth  had  fought  under  him,  and  now  in  their  old  age  were 
unwilUng  to  part.  In  late  autumn,  in  the  beginning  of  November,  Ne- 
mania arrived  in  the  holy  mountain,  in  the  monastery  Vatopedi,  and 
there  for  a  time  abode,  1197. 

Sava  greatly  rejoiced  to  see  his  father  in  Mount  Athos.  They  began 
jointly  to  benefit  the  monasteries.  Nemania  presented  many  with  gold 
and  silver  vessels,  with  curtains  and  garments  embroidered  with  gold — 
all  which  he  brought  with  him  from  Serbia — together  with  much  money, 
with  which  he  repaired  ruined  churches,  built  dwellings  for  the  monks 
and  buildings  for  the  poor.  Among  other  works  he  caused  the  refectory 
in  Vatopedi  to  be  beautifully  painted. 

During  the  residence  of  Nemania  in  the  holy  mountain,  Sava  went 
twice  to  Constantinople.  On  one  occasion  the  Hegumon  of  Vatopedi 
sent  him  on  monasterial  business.  The  Emperor  Alexius  gave  him  a 
hearty  reception.  He  successfully  accomplished  the  mission  entrusted 
to  him,  and  took  the  opportunity  to  beg  from  the  emperor  the  ruined 
monastery  of  Hilindar  in  order  to  rebuild  it.  The  Emperor  Alexius 
granted  the  petition  of  Sava,  who  returned  to  Mount  Athos  and  began 
with  his  father  to  build  Hilindar.  An  old  man  presented  himself  to  him, 
and  counselled  him  to  make  of  Hilindar  a  Serbian  monastery.  The 
Hegumon  and  the  caloyers  of  Vatopedi  were  opposed  to  this,  but  when 
the  monastery  was  finished  Nemania  sent  Suva  again  to  Constantinople 
to  inform  the  Emperor  Alexius  about  it,  and  to  arrange  that  Hilindar 
should  be  an  imperial  monastery,  and  acknowledge  no  jurisdiction  over 
it  save  that  of  the  emperor  alone.  This  second  mission  was  successful  as 
the  first.  Sava  returned  with  the  imperial  chrysohjls,  wherein  Hilindar 
was  declared  an  imperial  monastery,  and  brought  to  his  father  a  sceptre 
(zezal),  which  was  to  be  kept  in  the  church,  and  which  the  brothers 
of  the  monastery  were  to  place  in  their  midst  as  an  emblem  of  the 
emperor,  when  they  met  to  elect  a  Hegumon.  This  sceptre  betokened 
the  authority  which  the  Emperor  bestowed  on  the  elected  Hegumon. 
Hilindar  then  became  the  Serbian  Laura,  which  the  great  Zupan  Stephen 
endowed  with  many  lands  and  rich  gifts. 

Nemania  spent  rather  more  than  two  years  in  Mount  Athos  ;  he  then 
fell  sick,  delivered  over  to  Sava  the  monastery  of  Hilindar,  and  com- 
manded him  to  convey  his  relics  from  Mount  Athos  to  Serbia,  to  the 
monastery  of  Studenitza.  He  died  13th  February,  1200,  at  the  ad- 
vanced age  of  87  years. 

Sava  carried  on  the  good  works  already  commenced ;  he  built  churches, 


24 

distributed  alms,  gave  himself  up  to  a  severe  hermit  life,  slept  on  rushes 
and  lived  in  solitude. 

At  the  instance  of  Domitian,  the  Proto  of  Mount  Athos,  Bishop 
Nicolas  (of  Ilierissus)  placed  Sava  ^.rcsbyter  in  the  monastery  of 
Hilindar.  Soon  afterwards,  when  he  was  sent  to  visit  Thessalonica 
on  monasterial  business,  Constantius,  the  metropolitan  of  that  place, 
together  with  three  bishops,  created  him  archimandrite  of  Thessalonica. 
Sava  wrote  to  Serbia  to  his  brother,  and  sent  him  sacred  oil  out  of  the 
grave  of  his  father. 

In  the  meantime  many  sad  events  took  place  in  Serbia.  Between 
the  brothers  Vuk  and  Stephen  broke  out  strife,  out  of  which  arose  a 
war  wherein  much  blood  was  shed,  and  in  which  Serbia  so  greatly 
suiFered  that  many  left  their  country.  Vuk  rose  up  against  his  elder 
brother,  and  by  the  aid  of  the  king  of  Hungary  took  much  territory 
from  him.  It  is  true  that  he  later  repented  of  his  evil  deeds,  and  restored 
to  Stephen  the  lands  he  had  taken  from  him  ;  but  evil  and  confusion 
liad  entered  the  country,  and  some  special  aid  was  needed  to  bring  back 
strength  and  tranquillity.  His  brother  begged  Sava  to  come  to  him, 
and  to  bring  with  him  the  sacred  relics  of  their  parent. 

Sava  hearkened  to  the  prayerd  of  his  brother,  took  the  body  of  his 
father  S.  Simeon  Mirotoci  (unguentum  fuudens).  It  was  laid  in  the 
grave  in  Studenitza,  amid  much  rejoicing,  1203. 

Sava  longed  to  return  to  Mount  Athos  ;  but  at  the  entreaty  of  his 
elder  brother  Stephen,  he  consented  to  be  Hegumon  in  Studenitza.  He 
wrote  rules  for  the  monks,  ordained  that  the  eldest  monk  should  be 
archimandrite,  and  declared  Studenitza  the  Laura  of  S.  Simeon.  He 
went  about  the  country,  preaching  everywhere  the  doctrine  of  the 
Gospel  J  and  with  his  brother  Stephen  began  to  build  the  monastery  of 
Zicha,  intending  that  there  should  be  the  seat  of  the  Metropolitan  of 
Serbia. 

While  he  was  archimandrite  at  Studenitza,  he  made  peace  between 
the  Serbs  and  the  Bulgarians,  whom  Strez,  the  relative  of  the  Bulgarian 
ruler,  had  led  against  Serbia. 

When  Sava  had  spent  many  years  in  Serbia,  he  insisted  on  returning 
to  the  holy  moimtain.  He  appointed  a  Hegumon  in  Studenitza  in  his 
room,  gave  the  laws,  and  regulated  the  affairs  of  the  monastery.  Stephen 
recalled  his  brother  to  Serbia,  but  Sava  remained  in  hermit  life  in  the 
holy  mountain. 

The  aifairs  of  the  Serbian  state  again  fell  into  confusion,  Veliki  Zupan 
Stephen  having  married  the  second  time  the  relative  of  Dandolo,  Doge 
of  Venice,  was  thus  brought  into  contact  with  the  Pope,  who  began  to 
contrive  that  he  should  be  crowned  king  by  a  Latin  bishop.  Sava  at 
this  time  had  dealings  with  the  Greek  Emperor  Theodore  Lascaris, 
whose  daughter  had  married  Radoslav  the  son  of  Stephen.  Ho  repre- 
sented to  hini  how  necessary  it  was  that  the  Serbs  should  have  a  Primate 
of  their  own  if  they  were  to  remain  steadfest  in  the  faith  of  the  Eastern 
Church .  The  emperor  gladly  received  his  proposition ,  and  the  Patriarch 
Germauos  consecrated  him  first  Serbian  Archbishop  (1221).^     Sava  at 

*  At  Nictea. 


25 


first  was  unwilling  to  accept  this  dignity,  but  finally  consented.  He 
established  that  the  Serbian  archbishops  should  not  go  to  the  Greek 
Patriarch  for  the  ratification,  but  should  be  elected  and  appointed  by 
the  Serb  bishops. 

Sava  returned  to  Mount  Athos,  and  from  thence  to  Serbia  where,  as 
Archbishop,  he  was  received  with  pomp  and  rejoicing. 

As  soon  as  Zicha*  was  completed,  which  he  had  chosen  for  the  seat 
of  the  Metropolitan,  he  called  thither  the  clergy  and  aristocracy  of  Serbia, 
and  on  Ascension  Day  (Spasoo  Den)  1222,  he  crowned  his  brother, 
Great  Zupan  Stephen, |  with  the  regal  crown.  On  this  occasion  he 
restored  to  the  Orthodox  faith  many  Serbs  who  in  their  confusion  were 
given  up  to  heretical  teaching.  Sava  strove  by  every  means  to  establish  the 
Orthodox  faith  in  Serbia.  He  divided  the  laud  into  twelve  eparchates,J 
and  placed  as  bishops  the  pupils  whom  he  brought  with  him  from  Mount 
Athos.  He  went  through  the  whole  land,  teaching  the  people  every- 
where the  faith  in  the  spirit  of  the  Orthodox  Church.  This  was  very 
needful,  for  in  the  neighbouring  lands,  and  in  Serbia  itself,  heresies 
were  spreading.  It  is  true  that  Nemania  had  already  done  much  to 
root  out  heresy  in  Serbia,  but  Sava,  as  Archbishop,  was  called  upon  to 
complete  the  work  which  his  father  had  begun. 

At  this  time  Andreas,  king  of  Hungary,  rose  against  Serbia,  being 
displeased  that  Sava  had  invested  Stephen  with  the  regal  dignity.  His 
army  drew  nigh  to  the  Serbian  lands.  Stephen,  not  desiring  war, 
entreated  his  brother  to  go  to  the  Hungarian  king  and  persuade  him  to 
desist.  Sava  went  out  to  meet  Andrew,  and  not  only  turned  away  his 
enmity,  but  made  him  the  friend  of  Stephen.  Soon  after  King  Stephen 
fell  sick,  and  on  his  death-bed  Sava  consecrated  him  as  monk  under  the 
name  of  Simeon.  After  his  death  he  crowned  his  son  Eadoslav  at 
Zicha,  1228. 

Sava  then  left  Serbia,  set  sail  from  Dalmatia  to  go  to  Jerusalem.  He 
visited  many  holy  places  ;  and  on  his  way  home  was  entertained  at 
Nicasa  by  the  Greek  Emperor  John  Yataces,  who  gave  him  a  vessel  to 
convey  him  to  Mount  Athos,  whence  he  sailed  to  Thessalonica,  and  was 
there  entertained  by  the  rival  Emperor  Theodore  Angelus. 

On  his  return  to  Serbia  he  made  his  second  pastoral  journey 
through  the  whole  land,  and  conveyed  from  Studenitza  to  Zicha  the 
body  of  his  brother  King  Stephen. 

His  nephew  Radoslav  reigning  foolishly — or,  as  some  say,  having 
become  mad — the  nobles  revolted  against  him  ;  he  fled  to  Durazzo,  and 


*  Zicha  stands  on  rising  ground  between  the  rivers  Iber  and  Morava,  near  the 
town  of  Karanovatz.  Some  remains  of  the  aneient  church  are  still  discernible 
under  modern  restoration.  Kanitz  (in  the  Byzantine  Monumenta  of  Serbia)  traces 
in  the  frescoes  an  Italian  hand.  They  are  here,  as  everywhere  else  in  Serbia  defa- 
ced with  Turkish  blades. 

t  Stephan  Pervovencani,  i.e.,  first-crowned. 

J  These  bishoprics  divided  among  them  the  lands  from  Belgrada  and  Huvelwad 
to  the  shores  of  the  Adriatic,  including  the  present  principality  of  Serbia,  the  Her- 
zegovina, Zeta  (or  Montenegro),  Stara  Serbia,^and  the  Primoria,  or  southern  shores 
of  Dalmatia. 


26 

his  younger  brother  Vladislav  assumed  the  regal  power  (1234).  By 
the  advice  of  his  uncle,  Radoslav  became  a  monk,  and  then  Sava  crowned 
Vladislav  third  king  of  Serbia,  and  obtained  for  him  in  marriage  the 
daughter  of  the  Bulgarian  Czar  Asen.  Vladislav  on  his  accession  com- 
menced building  the  monastery  of  Milesthrevo. 

After  he  had  resided  many  years  in  Serbia,  had  seen  the  faith  estab- 
lished, and  the  land  in  peace.  Sava  purposed  to  lay  aside  his  office,  to 
quit  his  country,  and  once  more  visit  all  tlie  Holy  Places.  He  announced 
his  intention  to  the  king,  nobles,  and  bishops.  All  begged  him  not  to 
forsake  them,  but  they  could  not  dissuade  him.  He  called  a  Sabor  at 
Zica,  and  there  before  Vladislav,  the  nobles  and  the  bishops,  consecrated 
Arsenius  to  the  Serbian  archepiscopate ;  after  this  took  leave  of  all, 
went  to  Dioclea,  and  thence  set  sail  for  Acre,  whence  he  visited  Cajsarea, 
Jerusalem,  Alexandria,  the  hermitage  of  Libya,  the  Thebaid,  and  the 
Jordan,  Babylon,  Egypt,  and  Mount  Sinai,  Antioch ;  went  through  the 
Armenian  and  Turkish  lands,  and  on  his  return  sailed  to  Constantinople. 
The  Patriarchs  of  Jerusalem,  Alexandria,  and  Antioch  entertained  him 
with  distinction,  and  in  Babylon  and  Egypt  the  sultans  received  him 
with  much  ceremony.  The  Sultan  of  Babylon,  informed  of  the  arrival 
of  Sava,  ordered  the  choicest  residence  to  be  prepared  for  him  ;  and 
that  his  wants  should  be  supplied  from  his  own  palace.  The  Sultan  of 
Egypt  likewise  appointed  an  abode  for  the  Archbishop  in  the  court  of 
the  Metropolitan  of  the  place,  and  supplied  him  out  of  his  own  palace. 
The  Metropolitan,  the  Christians,  and  even  the  Mahometans  marvelled 
at  the  extraordinary  favour  which  the  sultan  had  never  till  then  bestowed 
on  any  Christian."^ 

On  this  journey  Sava  collected  many  sacred  relics,  and  various  other 
precious  things,  to  bring  them  to  his  fatherland. f 

On  his  return  to  Serbia  he  wished  to  visit  his  friend  the  Bulgarian 
Czar  Asen,  and  arriving  in  his  country,  he  sent  word  to  him  tliat  he 
was  coming  as  a  guest.  Asen  sent  his  nobles  to  meet  Sava  on  the  way, 
and  accompany  him  to  Tirnova,  where  Asen  prepared  his  winter  palace 
for  his  abode.  Asen  took  great  delight  in  Sava,  and  made  much 
rejoicing  on  account  of  his  coming.  On  the  festival  of  the  Epiphany, 
at  the  desire  of  the  Czar  Asen  and  the  Patriarch  Acim,  he  performed 
divine  service  in  the  church  of  Tirnova,  and  on  the  occasion  of  the 
consecration  of  the  water  besj)rinkled  the  emperor  and  the  people. § 

This  was  the  last  service  of  Sava,  for  immediately  after  it  he  fell 


*  The  repeated  mention  of  the  receptions  which  Sava  met  with  m  different  parts 
of  his  journey  may  appear  childish,  hut  to  this  day  the  Serbians  attach  extraordi- 
nary importance  to  tlie  degree  of  distinction  with  which  a  guest  is  received. 

f  Some  of  these  treasures  we  saw  ia  the  church  and  monastery  of  Dechani  in 
Albania.  Among  them  was  a  cross  of  sacred  wood  given  to  S.  Sava  by  the  patri- 
arch of  Jerusalem,  and  set  in  silver  by  King  Stephan  Dechanski. 

§  This  ceremony  is  still  performed  with  great  pomp  in  Russia;  and  is  celebrated 
in  Bclo-rade  on  the  banks  of  the  Save.  The  officiating  priest  is  usually  the  Me- 
tropolitan of  the  country;  hence  the  high  distinction  conferred  on  Sava.  The 
inclement  season  of  the  year  and  performance  of  the  ceremony  in  the  open  air, 
suggest  the  immediate  cause  of  his  death. 


27 

sick.  Czar  Asen  was  gone  out  hunting,  having  left  Sava  at  his  court. 
Perceiving  that  his  end  drew  nigh,  he  collected  candles,  books,  gar- 
ments, and  sacred  relics  which  he  had  with  him,  and  having  presented 
some  to  the  Bulgarian  Patriarch,  sent  off  the  rest  by  his  people  to 
Serbia.  Sava,  on  his  deathbed,  cared  for  the  church  of  his  fatherland, 
not  willing  that  the  fruits  of  his  great  labours,  and  the  church  treasure 
collected  by  him,  should  remain  in  a  foreign  land  out  of  the  Serbian 
nation.  During  his  sickness  the  Patriarch  Acim  visited  him,  and  seeing 
that  Sava  must  die,  he  asked  him  if  he  wished  to  recall  the  Czar  from 
the  chase.  But  this  he  would  not  permit,  and  what  is  more,  he 
entreated  the  Patriarch  himself  to  leave  him  alone.  He  expired  at 
midnight,  Sunday,  14th  January,  1237.  The  body  of  Sava  was  buried 
in  the  church  of  the  Forty  Martyrs  at  Tirnova.  Czar  Asen  ordered  a 
tomb  to  be  built,  and  placed  a  slab  over  his  grave.  His  pupil  and 
successor,  the  Serbian  Archbishop  Arsenius,  represented  to  King  Vla- 
dislav that  it  were  a  shame  and  disgrace  if  the  bones  of  Sava  were 
suffered  to  lie  out  of  Serbia.  Thereupon  Vladislav  demanded  the  per- 
mission of  Asen  to  convey  the  relics  from  Tirnova.  Asen  appearing 
willingly  to  consent,  Vladislav  himself  journeyed  to  Tirnova  to  obtain 
the  relics,  and  caused  them  to  be  transported  with  great  pomp  to  Serbia, 
and  buried  at  the  monastery  of  Milesthrevo,  1238.  The  body  at  first 
was  laid  within  the  grave,  but  afterwards  it  was  taken  out*  and 
openly  displayed  in  the  church,  where  it  lay  till  1595,  in  which  year 
the  Turkish  Pasha  had  it  carried  to  Belgrade  and  publicly  burnt  on  the 
Vracor,  the  hill  behind  the  city.  The  pious  people  of  Belgrade  placed 
a  fence  round  the  place  where  the  body  of  Sava  was  burnt ;  but  after- 
wards the  fence  was  destroyed,  and  to-day  the  spot  is  unknown. 

The  Orthodox  Pravoslav  Church — also  the  Church  of  Rome — iic- 
knowledges  Sava  as  a  Saint  ("  ugodpiok  bozji  "),  and  commemorates  him 
on  the  14th  January,  as  "  the  first  Serbian  Archbishop  and  enlightener." 
In  Serbia  he  is  honoured  as  the  patron  of  schools,  and  this  year  the 
hall  of  the  Academy  of  Belgrade  was  opened  by  the  Prince  of  Serbia 
on  S.  Sava's  day. 


THE    EASTEPvN    CHURCH    EROM  AN   AMERICAN    POINT 

OF    VIEW. 

THE  following  Remarks  on  the  points  of  difference  and  similarity 
between  the  Eastern  and  Anglican  branches  of  Cpirist's  Holy 
Church  are  compiled  from  a  series  of  Articles  in  the  American  Quarterly 
Church  Review,  attributed  to  the  pen  of  a  Member  of  the  American 
Church,  who  from  his    practical  knowledge  and  high  position  is  well 

*  The  ruins  of  the  convent  of  Milesthrevo  still  remains  in  a  hilly  district  in  the 
northern  part  of  the  Herzegovina  near  the  Serbian  frontier.  The  Herzegovina 
derived  its  name  Duchy  of  S.  Sava  (Ducatus  S.  Sabbai)  from  its  fame  as  the  rest- 
ing-place of  relics  of  so  great  a  saint. 


28 

qualified  to  wi'ite  on  such  a  subject.  The  entire  Articles  deservo 
attentive  perusal ;  our  only  difficulty  has  been,  to  make  such  ex- 
tracts as  might  preserve  the  continuity  of  the  statement  without 
presenting  too  frequently  a  valde  deflendiis  hiatus.  In  the  first  Article 
the  writer  discusses  the  point  of  the  interpolation  of  the  word  "filioque" 
in  the  Nicene  Creed,  and  here,  while  avoiding  controversy,  we  may  no- 
tice the  tolerant  spirit  in  which  the  subject  is  approached. 

"It  is  worthy  of  note,"  he  says  "as it  affords  high  ground  for  encouragement, 
that  the  Church  of  England  and  the  Orihodox  Church  of  the  East  have  never,  hy 
their  independent  acts,  as  towards  each  other,  discontinued  the  communion  of  tho 
ancient  days.  It  has  been  interrupted,  in  practice,  only  by  the  action  of  the  Latin 
Church;  and  thus  interrupted  it  has  simply  not  been  resumed.  Its  restoration 
would  imply,  that  we  should  go  back  to  the  old  stand-point  when  we  were  at  one; 
and  meet  again  on  the  common  ground,  on  which  we  then  stood.  We  are  to  start 
together  from  the  cross-roads  where  v/c  parted.  The  Body  of  Faith  which  then 
united  us  was  the  Nicene  Creed.  Both,  happily,  have  retained  it.  We  are  to  gather 
under  the  old  roof  tree.  We  are  to  meet  and  embrace  on  the  green  fields  of  an 
ancient  inheritance,  '  It  is  '  once  said  to  us  the  Greek  Patriarch  of  Constantinople, 
'It  is  our  common  patrimony.  It  is  neither  your  property  nor  ours.  It  is  tho 
joint  heritage  of  the  Church  of  CimiST.  If  a  father  should  leave  to  his  children  au 
estate  in  common,  in  which  each  and  all  had  equal  right  and  interest,  it  would  not 
be  lawful  for  one  of  the  sons  to  alienate  a  portion  of  the  property,  or  to  alter  its 
condition,  without  the  assent  of  the  others.  And  yet  this  has  been  done  with  our 
common  heritage,  the  Creed  of  the  Catholic  Church.  I  see  you  have  the  doctrine  of 
the  Procession  from  the  Son  in  your  Litany,  Of  this  I  have  nothing  to  say.  Your 
Litany  is  your  own.  It  was  not  put  forward  by  a  General  Council ;  but  we  feel  that  a 
wrong  is  done  in  altering  without  our  consent  the  Creed,  Avhich  is  no  more  yours 
than  ours.  If  such  a  practice  is  tolerated,  the  Church  of  Christ  is  left  without 
any  sure  Faith  whatever.  There  is  a  great  principle  involved  in  this  matter,  in 
which  YOU  are  interested  as  much  as  "vve.  We  are  all  bound  to  protect  the  Catho- 
lic Faith,  If  one  may  tamper  with  it,  so  may  another;  until  in  the  end  we  shall 
be  like  the  sects,  having  no  settled  faith  at  all.  You  may  say  that  this  is  not  proba- 
ble. I  reply,  if  v/hat  has  been  done  is  right,  other  changes  are  right,  the  way  is 
open  for  them,  and  you  cannot  answer  for  the  result.' 

Let  us,  however,  not  misunderstand  our  position,  nor  under-rate  the  difficulties 
which  beset  us  in  endeavouring  to  obtain  that  common  foot-hold  wliere  we  are  to 
stand,  content  to  feed  in  the  same  green  pastures  as  of  old,  to  be  led  forth  by  the 
same  waters  of  comfort,  to  be  again  One  Fold  under  One  Shepherd,  as  in  the  days 
when  we  lacked  nothing.  First, let  us  estimate  more  'Icarly,  more  vividly  realize,  the 
incalculable  advantage  of  such  an  accession  to  our  strength  as  would  be  our  Com- 
munion with  the  most  ancient  of  the  Churches;  filling,  as  she  docs  the  old  seats  of 
Christianity,  and  embracing,  as  s!ie  does,  a  number  of  the  Faithful,  equal  to  our 
own  number,  in  England  and  America,  thrice  told.  Secondly,  let  us  avoid  that 
feeling  towards  her  as  if  we  were  contemplating  a  favour  to  her;  as  if  we  were  in  some 
sort,  hersuperior;  as  if  it  were  our  proper  province  and  right  to  sit  in  judgment  on  her. 
She  is,  at  least  our  equal;  in  many  respects,  even  as  regards  things  primitive  and 
apostolic,  far  before  us;  while  she  sees  in  us  defects  and  evils,  not  so  apparent, 
perhaps,  to  our  own  eyes,  which  she  believes  to  be  a  f^iir  off  set  to  every  thing  of 
fault  and  error  that  we  can  impute  to  her.  She  has  never  tampered  with  the  Nicene 
Creed,  She  has  not,  like  us,  well  nigh  lost  tho  practical  use  of  the  Diaconate,  one 
of  the  Three  Orders  of  the  Ministry.  She  has  not,  like  us,  abandoned  the  apos- 
tolic and  primitive  discipline,  and  left  herself  without  any  effective  jurisdiction  over 
the  laity.  She  does  not,  like  us,  lose  sight  of  her  baptized  children,  leaving  them 
to  wander  at  will,  without  control  or  guidance,  and  at  last  to  be  lost  in  the  world. 
She  has  not  fallen  into  the  general  disuse  of  daily  worship.  In  every  town  and  in 
every  village,  and  before  every  altar,  she  offers,  as  of  old,  her  morning  and  evening 
Sacrifice,  constantly  interceding  for  all  estates  of  men  in  Christ's  Holy  Church, 
and  for  the  world  dead  in  sin.  She  has  never  reduced  the  Sacrament  of  Holy 
Communion  to  a  monthly  celebration ;  but,  day  by  day,  as  in  the  ancient  time,  pre- 


29 

sents  her  Eucharistic  Oblation,  in  perpetual  memory  of  the  procious  death  and 
sacrifice  of  tlie  Son  of  God.  To  the  Greek  the  Sacrament  may  be,  if  he  will,  his 
Daily  Bread.  No  penitent,  as  with  us,  may  pass  an  entire  month  without  the  chief 
of  all  the  means  of  grace.  She  has  not  lost  her  sense  of  union  and  vital  connection 
with  the  primitive  Church.  Her  laws  are  based  upon  the  ancient  laws:  they  are 
mainly  the  ancient  laws  themselves.  Her  Catholic  character  is  her  ruling  character. 
Ours  is  our  Protestantism,  substituting  the  modern  negative  for  the  ancient  posi- 
tive. The  ancient  discipline  preserved  by  her  was  lost  at  the  Reformation;  and  the 
wisdom  and  zeal  of  the  Reformers,  though  diligently  exerted,  failed  to  replace  it. 
Thus  we  are  left  in  an  inchoate  and  imperfect  condition,  inferior  to  some  sectarian 
bodies  in  the  laws  which  govern  and  regulate  the  rights,  privileges,  and  obligations 
of  Church-membership,  and  in  striking  contrast  with  the  higher  and  more  primi- 
tive character  of  the  Eastern  Church,  Another  corruption,  flagrant  among  us, 
is  unknown  among  the  Greeks — the  modem  system  of  ]-'ews.  A  Greek  who  should 
hear  of  selling  or  letting  Pews  in  Churches,  would  be  affected  somewhat  as  was  an 
aged  Prelate  of  his  Communion,  to  whom  in  eonvc-sation  we  used  the  term 
'Episcopal  Church'  [The  title  of  the  American  Church  is  the  "Protestant  Epis- 
copal Church  "  of  the  United  States  of  America.]  *  Episcopal  Church!  Episcopal 
Church  I'  said  the  old  Bishop,  stroking  his  snow  white  beard  in  puzzled  surprize, 
*  why,  who  ever  heard  of  a  Church  that  was  not  Episcopal? '  he  had  never  dreamed, 
of  such  an  absurdity.  To  him,  '  Church '  might  as  well  have  been  styled  'Ecclesi- 
astical' as  'Episcopal;'  and  so  the  Greek  on  first  hearing  of  Pews  might  exclaim 
"Pews!  Pews!  why,  who  ever  heard  of  celling  or  letting  any  part  of  God's  house?" 
It  would  be  sacrilege  in  his  eyes.  There  "are,  moreover,  certain  usages  all  of  them 
primitive,  some  scriptural,  the  absence  of  which  in  a  Church,  professing  to  have 
reformed  herself  on  the  primitive  model,  a  Greek  can  neilLer  justify  or  understand. 
But  these  things,  as  not  belonging  essentially  to  the  question  of  Intercommunion, 
need  not  be  enumerated  here,  we  only  mention  them  to  shew  that  if  we  attempt  to 
consider  ourselves  as  occupying  a  higher  position  than  the  Eustern  Church,  we 
should  inevitably  raise  a  discussion  upon  these  very  points,  which,  retained  by  them 
in  conformity  with  primitive  practice,  have  been  abandoned  or  neglected  by  us  on 
our  own  responsibility.  And  so  Thirdly,  if  we  are  disposed  to  reproach  our  Greek 
brethren  for  such  superstitious  practices  as  the  Invocation  of  Saints  and  Honor 
shewn  to  pictures  and  relics,  we  must  be  prepared  to  be  reminded  that  we  are  not 
immaculate:  that  we  have  as  many  corruptions,  by  omission,  as  they  have  by 
addition,  that  if  they  have  brought  in  anything  that  is  unscriptural  and  unprimitive, 
we  have  lost  as  much  which  has  the  authority  of  the  Word  of  God,  and  of  the  first 
and  best  ages  of  the  Church. 

We  apprehend  that  the  chief  resistance  to  Intercommunion,  among  ourselves, 
will  be  from  those  who  lump  up  the  Greek  corruptions  with  Romanism;  and  fancy 
that  their  Protestantism  requires  them  to  oppose  any  intercourse  with  a  Body 
which  bears  these  marks  of  the  Beast.  And  we  have  as  little  doubt  on  the  other 
hand  that  there  are  Greek  Extremists,  who  will  question  the  wisdom,  if  not  the 
right,  of  holding  communion  with  a  Body,  whose  m.ode  of  Baptism  has  no  authori- 
ty in  scripture  or  in  the  original  institution  of  the  Church.  There  are  two  sides  to 
the  question  af  corruption ;  and  our  ultra-Protestants  must  be  prepared  for  defence, 
as  well  as  for  attack.  It  is  not  so  safe  a  matter  as  many  imagine,  to  assail  the 
Greek  Church,  as  if  she  were  amonstrousholder_of  error,  and  we  pure  Christians 
of  primitive  days;  as  if  she  were  a  diseased  mass,  hardly  worthy  to  be  acknowledg- 
ed as  of  the  Body  of  Christ,  and  we  were  a  perfectly  sound,  uncrippled  and  health- 
ful member,  which  in  the  right  of  its  irreproachable  perfection  may  say  to  her,  "I 
have  no  need  of  thee." 

The  question  of  Intercommunion  is  apart  from  and  superior  to  these  corrupt 
usages  on  the  one  side  or  the  other.  The  duty  of  Fellowship  is  based  upon  great 
Laws  and  Principles  of  our  common  Christianity,  which  cannot  be  displaced  and 
made  inoperative  by  anything  of  lower  importance.  An  unprimitive  custom  must 
not  be  suffered  to  defeat  the  fulfilment  of  so  essential  an  obligation  as  that  of  Unity. 
We  have,  excepting  only  the  contested  clause  in  the  Creed,  a  perfect  Foundation 
for  Oneness  We  are  one  Body,  by  our  common  Faith,  our  equally  Apostolic  Mi- 
nistry, our  reception  and  use  of  the  same  word  of  God,  and  of  the  Sacraments 
ordained  by  CuiiisT.     This  should  settle  the  question  both  as  to  the  practicability 


30 

and  the  duty  of  active  communion;  because  these  points  present  what  is  essential, 
and  all  that  is  essential,  to  Christian  Fellowship.  They  make  the  act  of  Intercotu- 
munion  a  positive  duty.  We  must  come  together  on  the  platform  of  our  real  Bro- 
therhood, which  is  an  actually  existing  fact:  we  must  openly  acknowledge  each 
other  as  Brothers,  which  we  already  are:  we  must  therefore  enter  into  the  inter- 
course ol' Brothers;  and  then,  if  there  are,  as  there  must  be,  points  of  difference 
between  us,  affecting  the  well-being  of  the  one  Family  to  which  v\c  belong,  and  in 
which  we  have  equal  rights  and  privileges,  they  should  be  subjects  for  amicable 
discussion  and  arrangement.  At  any  rate  we  cannot  set  aside  the  obligations  of 
Fellowship  on  the  ground  of  a  corrupt  usage.  There  can  be  no  Communion  on 
such  terms,  because  the  Church  of  Christ  nowhere  exists  in  a  perfect  state  on 
earth,  nor  has  ever  so  existed.  Even  the  Apostolic  Churches  might  have  been 
exscinded,  one  from  another,  on  such  a  pretence.  There  is  no  authority  in  Scrii)turc 
for  violatmg  the  radical  and  essential  Law,  where  there  is  One  Lord,  One  Faith,^ 
One  Baptism,  and  one  divinely  ordained  Ministry  for  the  edifying  of  the  Body  of 
Chhist,  on  the  pretext  that  a  corrupt  custom  exists  among  our  brethren. 

As  has  been  stated  the  differences  which  exist  between  the  Eastern  and  Anglican 
Churches  should  not  be  a  bar  to  Litcrcommunion;  the  question  of  the  double  Proces- 
sion stands  per  se;  but  it  may  be  desirable  to  refer  to  other  points  categorically.  *  * 
Image  Worship.  The  Greek  Church  does  not  allow  reverence  to  Images,  "  Sculp- 
tilia,"  things  carved  or  graven;  believing  it  to  be  forbidden  by  the  Second  Com- 
mandment. She  does  not  allow  tiieir  presence  in  her  Churches.  The  Crucifix 
therefore  is  not  used  among  her  people;  on  the  contrary  there  is  a  violent  prejudice 
against  it.  Her  idea  seems  to  be  that  it  is  impossible  to  make  a  representation  of 
Christ,  or  of  a  Saint,  such  as,  when  looked  upon,  will  bring  the  original  more 
vividly  to  the  mind;  but,  that  it  is  not  lawful  to  make  a  likeness  or  facsimile. 
The  distinction  arises  from  a  desire  to  prevent  everything  like  worship  addressed 
to  the  Kcprescntation,  of  which  she  imagines  there  is  more  danger  in  an  Image, 
since  it  presents  the  form  and  outlines  of  real  life.  Their  hostility  to  every  attempt 
to  represent  G  od  the  Father  by  material  form  is  remarkable.  A  G  reek  wouLl  look 
with  horror  upon  a  picture  not  unknown  in  Meeting-houses — a  large  eye  with  the 
words  above  it  "  Thou,  God,  seest  me;"  the  meaning  of  which  would  be  blasphe- 
mous to  a  Greek  and  unintelligible  to  a  Dissenter.  *  ♦  *  Compulsory  Confes- 
sion. The  relation  of  the  Clergy  to  theLaity  in  the  Greek  Church  has  a  close 
parallel  in  the  Anglican  Communion.  Still  the  rule  of  the  Oriental  Church  does 
require  Confession  to  the  Priest,  before  receiving  the  Sacrament  of  the  Lord's  Sup- 
per. In  practice,  it  amounts  to  but  little  more  than  the  requisition  in  our  Church 
that  "so  many  as  intend  to  be  partakers  of  the  Holy  Communion,  shall  signify 
their  names  to  the  Curate,  at  least  some  time  the  day  before."  The  penitent  presents 
himself  to  the  Priest,  usually  some  aged  Presbyter  appointed  for  the  purpose,  is 
asked  whether  he  has  committed  any  grievous  sin  since  he  last  communicated,  and 
if  not,  is  at  once  absolved;  if  otherwise,  he  is  counselled  and  directed  as  to  the  re- 
ligious exercises  of  llepentance,  which  are  binding  upon  him.  ^y  *  *  *  *  * 
The  number  of  the  Sacraments.  The  old  Greek  Church  knew  nothing  of  Seven 
Sacraments  (or  Mysteries)  in  particular;  but  the  habit  has  arisen  in  comparatively 
modern  times  of  so  counting  them  in  imitation  of  the  Latin  Church,  The  practice 
was  originally  copied  from  Latin  writers,  and  obtainjed  an  easy  success  from  the 
universal  respect  paid  by  Christians  to  the  mystical  number  "  Seven."  But  the 
subject  presents  no  serious  difference:  the  most  important  consists  in  our  loss  of  the 
ancient  and  scriptural  rite  of  anointing  the  sick  with  oil.  Why  have  we  abandon- 
ed it?  Because  it  had  been  corrupted  into  the  Extreme  Unction.  The  Greeks 
recognise  that,  if  we  do  not  enumerate  Seven  Sacraments,  we  have  them,  with  the 
exception  of  this  one.  They  do  not,  however,  make  its  restoration  a  condition  of 
Intercommunion;  they  regard  its  absence  as  a  deficiency  in  our  Church.  The. 
word  mystery,  it  may  be  noted,  represents  exactly  the  Greek  idea  of  a  Sacrament, 
namely,  that  which  has  a  grace  hidden  in  it.  Our  Greek  Brother  would  say  with 
our  Article  that  "  there  are  two  Sacraments  ordained  of  Christ  our  Lord  in  the 
Gospel."  *  *  ♦  *  Confirmation.  On  this  subject  each  side  would  have  some- 
thing to  say.  The  Greek  would  object  to  us  that  we  have  omitted  the  ancient  rite 
of  Anointing,  which,  with  the  exception  of  our  own  Church,  since  the  Keformation, 
has  the  authority  of  the  rule,  Quod  Semper,  See. ;  and  we  should  object  that  he  has 


31 

made  the  more  important  omission  of  the  laying  on  of  hands;  which  was  unques- 
tionably, at  the  first,  the  visible  sign  in  Confirmation.  ♦  ♦  *  *  Marriage  of 
Clergymen  after  Ordination.  The  Greek  Church,  in  common  with  all  the  Orien- 
tal Churches,  allows  married  men  to  be  admitted  to  the  Diaconate  and  the  Priest- 
hood, and  permits  them  to  retain  their  wives  after  Ordination.  But  no  one  can 
marry  after  receiving  Holy  Orders;  and  the  Bishops  must  be  unmarried  men.  This 
point  is  evidently  one  of  discipline,  which  each  particular  Church  is  at  liberty  to 
modify,  as  in  her  own  circumstances  she  may  judge  most  conducive  to  godliness. 
The  Greeks  have  a  strong  prejudice  against  unmarried  Priests  and  Deacons,  unless 
they  are  Monks.  A  Parish  Priest,  when  his  wife  dies,  retires  to  a  INIonastery;  and 
the  common  practice  before  receiving  one  to  the  Diaconate  is,  if  he  be  single,  to 
provide  him  with  a  wife.  Married  Priests  cannot  be  consecrated  to  the  Episcopate. 
♦  *  *  *  Transubstantialion.  While  superficial  theologians  and  mere  protes- 
tants  might  say  that  the  Greek  Church  certainly  holds  the  Roman  Doctrine  of 
Transubstantiation,  more  critical  enquirers  would  find  no  more  in  her  teaching 
than  the  Catholic  Doctrine  of  the  Real  Presence.  Her  most  approved  writers  do 
not  differ,  in  the  main,  from  the  High  Anglican  Divines,  or  the  doctrine  of  our 
Articles  and  the  Office  of  Holy  Communion.  The  Altar  is  still  called  the  "  Holy 
Table,"  and  still  preserves  the  form  of  a  Table,  standing  in  the  middle  of  the 
Sanctuary.  There  is  no  adoration  of  the  consecrated  Elements.  There  is  no  re- 
servation of  them  on  the  Altar  for  perpetual  worship.  There  is  no  Feast  in  honor 
of  them.  The  Liturgies  of  S.  Basil,  S.  Chrysostom,  and  S.  Gregory  retain  their 
ancient  j^urity  of  expression.  Greek  Bishoj)S,  the  Patriarch  of  Constantinople  in- 
cluded, have  repeatedly  expressed  their  satisfaction  with  the  implied  doctrine  of 
our  Liturgy.  *  *  *  Invocation  of  Saints.  This  practice,  so  far  as  authorized, 
has  a  limited  use  in  the  Greek  Church.  In  her  service  books  we  see  nothing  of  it, 
excepting  under  the  guise  of  poetical  apostrophe,  such  as  we  find  in  the  Psalms  of 
David,  and  the  Benedicite,  addressed  to  Angels  aud  even  to  inanimate  objects. 
The  Greek  Church  has  not  decreed  the  Invocation  of  Saints.  She  has  not  made 
it  a  point  of  Eaith.  She  does  not  bind  its  use  on  her  members.  We  do  not  here 
wish  to  ignore  certain  authorized  Forms  for  private  use  which  go  further  than»we 
have  stated;  but  in  what  we  now  say  we  arc  defining  her  position  as  regards  Inter- 
communion. We  maintain  that  she  exhibits  nothing  in  her  doctrinal  status,  which 
need  prevent  her  from  holding  Catholic  Fellowship  with  a  Church  that  rejects  the 
Invocation  of  Saints  altogether.     ****** 

These  extracts  may  be  appropriately  closed  by  tlie  following  account 
of  an  interview  between  the  Patriarch  of  Constantinople  and  tiie 
writer : — 

"We  had  presented  to  him  a  copy  of  the  Prayer  Book  of  the  Church  of  England 
in  modern  Greek,  requesting  him  to  give  it  a  critical  examination,  and  then  to  fa- 
vour us  with  Ins  opinion  concerning  it.  He  promised  to  do  so,  and  ai)pointed  a 
day,  a  fortnight  later,  for  a  second  interview.  We  came  at  the  time  which  he  had 
set;  and  after  the  ordinary  exchange  of  salutations,  he  took  up  the  Book,  which 
was  lying  by  his  side,  and  said  'I  have  had  this  by  me  all  the  time  since  I  lust  saw 
you,  and  I  have  examined  it  very  carefully.'  '  And  what  does  your  Holiness  think 
of  it?'  we  asked.  '  I  think  well  of  it,'  he  replied  'I  like  it  much  on  the  whole;  and 
I  am  glad  to  see  that  you  have  so  sound  a  Book  of  Prayer.  It  looks  rather  small,' 
he  added  with  a  smile,  '  by  the  side  of  our  voluminous  services.  Is  this  all  you 
have?'  '  All,'  we  replied.  'We,'  'said  he  'should  think  it  rather  spare  diet,  for  the 
worship  of  the  Church :  but,  I  see  you  have  a  few  important  ditrerenccs  from  us.' "  *  * 

We  need  add  nothing  more  to  shew  the  calm  discerning  spirit  which 
we  should  find  in  the  Greek  Church  whenever  the  question  of  Inter- 
communion shall  be  officially  brought  before  Her  for  discussion  and 
settlement.     May  we  live  to  see  that  happy  day  1 


82 


THE  EASTERN  CHURCH  ASSOCIATION. 


'^Iva  Trdvreg  tv  wariv, 

A  SOCIETY  lias  been  formed,  numbering  among  its  members  Pre- 
lates, Clergy,  and  Laymen  of  the  Anglican  Chnrcli,  with  this  title. 
The  Objects  of  the   Eastern  Church  Association  are  embodied  in 
Resolutions  passed  at  the  General  Meeting  of  April  13,  1864,  and  are 
as  follows : — 

I.  To  inform  the  Enghsh  pubUc  as  to  the  state  and  position  of  the  Eastern 
Christians,  in  order  gradually  to  better  their  condition  through  the  influence  of 
public  opinion  in  England. 

IT.  To  make  known  the  doctrines  and  principles  of  the  Anglican  Church  to  our 
Christian  brethren  of  the  East. 

III.  To  take  advantage  of  all  opportunities  which  the  Providence  of  God  shall 
afford  us,  for  Intercommunion  with  the  Orthodox  Church,  and  also  for  friendly 
intercourse  with  the  other  ancient  Churches  of  the  East. 

IV.  To  assist,  as  far  as  we  arc  able,  the  Bishops  of  the  Orthodox  Church  in  their 
efforts  to  promote  the  Spiritual  welfare  and  the  education  of  their  flocks. 

Patrons, 

Tfie  Most  Rev.  His  Eminence  the  Archbishop  of  Belgrade,  Metropolitan  of 

Servia. 

The  Most  Rev.  His  Grace  the  Lord  Archbishop  or  Dublin. 

The  Right  Rev.  the  Lord  Bishop  of  Oxford. 

The  Right  Rev.  the  Lord    Bishop    of    Salisbury. 

The  Right  Rev.   the  Lord  Bishop  of  Sodor  and  Man. 

The  Right  Rev.  the  Lord  Bishop  of  Brechin. 

The  Right   Rev.    the    Lord  Bishop   of  Gibraltar. 

^The  Right  Rev,    the   Lord   Bishop    of  Columbia. 

The  Right  Rev.  W.  Ingrahim  Kip,  Bishop  of  California. 

The  Right  Rev.  the  Lord  Bishop  of  Schabatz. 

Standing  Committee. 


The  Rev.  T.  T.  Carter. 

The  Rev.  J.  C.  Chambers. 

The  Rev.  P.  Cheyne. 

The  Rev.  T.  Comper. 

The  Hon,  and  Rev.  Canon  Courtenay 

The  Rev.  W.  Denton. 

The  Rev.  Prebendary  Ford. 

The  Rev.  Provost  Fortescue. 

*The  Rev.  W.  Fraser,  D.C.L. 

*The  Rev.  W.  T.  Grieve. 

The  Rev.  J.  Keble. 

The  Rev.  Prebendary  Liddon. 


*The  Rev.  P.  G.  Medd. 

The  Rev.  J.  M.  Neale,  D.D. 

♦The  Very  Rev.  Eugene  Popoff 

♦The  Rev.  J.  M.  Rodwell. 

*The  Rev.  George  Williams. 

Ven.  Archdeacon  Wordsworth,  D.D. 

R.  Brktt,  Esq. 

•J.  Boodle,  Esq. 

Cyril  Graham,  Esq. 

H.  T.  Parker,  Esq. 

*H.  E.  Pellew,  Esq. 

C.  L.  Wood,  Esq. 


*  Members  ea:-o^c/o. 
Honorary  Secretartj.~ll.  E.  Pellew,  Esq.,  22,  Boltons,  London,  S.W. 
Honorary  Treasurer .—Z .  Boodle,  Esq.,  Surbiton,  S.  W. 


33 

KULES,  Adopted  May  4,  1861. 

1.  This  Association  shall  consist  of  Honorary  and  of  Ordinary  Members. 

2.  Archbishops  and  Bishops,  Members  of  the  Association,  shall  be  Patrons, 
together  with  such  Clergymen  and  Laymen  as  may  be  selected  by  the  Standing 
Committee. 

3.  The  Standing  Committee  shall  also  have  the  power  of  nominating  the  Hono- 
rary Members. 

4.  The  affairs  of  the  Association  shall  be  managed  by  a  Standing  Committee,  by 
whom  Patrons  and  other  Members  shall  be  elected;  and  who  shall  have  power  to 
appoint  a  Treasurer,  Secretaries,  and  such  Officers  as  shall  be  found  necessary. 

5.  The  Patrons,  Treasurer,  Secretaries,  and  other  Officers  shall  be  ex  officio 
Members  of  the  Standing  Committee.  The  other  Members,  not  exceeding  sixteen 
in  number,  shall  be  elected  by  the  Association  at  the  Annual  Meeting,  as  shall  be 
hereafter  provided. 

6.**  Every  Ordinary  Member  shall  be  nominated  in  writing  by  two  Members  of 
the  Association  after  the  following  form,  viz. : — "We,  the  undersigned,  from  our 
personal  knowledge,  recommend  A.  B.  as  fit  and  proper  to  become  a  Member;" 
and  upon  such  recommendation  to  the  Secretary,  the  Committee  shall  have  power 
to  elect  the  person  nominated.  The  ordinary  Subscription  shall  be  not  less  than 
10s.  6d.  per  annum,  due  on  the  1st  of  January  in  each  year,  but  the  Committee 
shall  have  the  right  of  admitting  Clergymen  and  othei'S,  to  advance  the  objects  of 
the  Association  at  a  reduced  subscription,  and  sucli  persons  shall  be  called  Asso- 
ciates. 

7.  Ladies,  whose  names  are  transmitted  by  any  Member,  shall  be  admitted  as 
Associates  at  the  discretion  of  the  Standing  Committee,  and  have  the  privilege  of 
attending  the  Anniversary  and  Special  Meetings,  Tickets  for  which  will  be  for- 
warded to  them. 

8.  The  Standing  Committee  shall  meet  not  less  frequently  than  four  times  in 
each  year,  at  such  times  and  places  as  may  be  determined ;  and  five  persons  shall 
constitute  a  quorum. 

9.  An  Anniversary  Meeting  of  Members  shall  be  held  every  year,  at  which  a 
statement  of  the  operations  and  financial  position  of  the  Association  shall  be  sub- 
mitted :  the  time  and  place  of  holding  such  Meeting  shall  be  determined  by  the 
Standing  Committee,  who  also  shall  have  power  to  call  Special  Meetings. 

10.  The  Anniversary  shall  commence  with  a  Special  Service  on  beha'fofthe 
Association,  at  which  the  Holy  Eucharist  shall  be  celebrated  and  a  Sermon  preached. 

11.  Of  the  non-official  Members  of  the  Standing  Committee,  the  four  who  have 
been  least  frequent  in  their  attendance  during  the  preceding  year,  shall  retire  at  the 
Annual  Meeting,  and  be  ineligible  for  twelve  months;  should  the  number  of  Meet- 
ings attended  be  equal,  that  Meml)er  shall  retire  whose  name  comes  first  in  alpha- 
betical order.  All  such  Vacancies,  as  well  as  those  caused  by  death,  resignation, 
or  otherwise,  shall  be  filled  up  at  the  Annual  Meeting. 

12.  An  Account  shall  be  opened  at  the  Temple  Bar  Branch  of  the  London  and 
Westminster  Bank,  in  the  name  of  the  "  Eastern  Church  Association." 

13.  Any  alteration  in  the  Rules  of  this  Association  shall  be  submitted  to  every 
Member  residing  within  the  limits  of  the  United  Kingdom,  accompanied  by  a 
Voting  Paper. 


Communications  are  to  be  addressed  to  the  Hon.  Sec,  H.  E,  Pellew,  Esq.,  22 
Boltons,  S.W.,  London. 


34 

PRAYERS    FOR    UNITY, 

For  the  Daily  use  of  Members  of  the  Eastern  Church  Association.. 


►J^  In  the  Name  of  the  Father  and  of  the  Son  and  of  the  Holy  Ghost. 

For  the  Peace  of  the  whole  world,  the  Stability  of  the  Holy  Churches  of  God^ 
and  the  Union  of  all — Let  us  make  our  supplication  to  the  Lord. 
Lord,  have  mercy  upon  U8. 
Christ,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 

Our  Father,  &c. 

O  God,  the  Father  of  our  Lord  Jesus  Christ  our  only  Saviour,  the  Prince  of 
peace;  give  us  grace  seriously  to  lay  to  heart  the  great  dangers  we  are  in  by  our 
unhappy  divisions.  Take  away  all  hatred  and  prejudice,  and  whatsoever  else  may 
hinder  us  from  godly  union  and  concord:  that  as  there  is  but  one  Body  and  one 
Spirit,  and  one  hope  of  our  calling,  one  Lord,  one  faith,  one  baptism,  one  God- 
and  Father  of  us  all,  so  we  may  henceforth  be  all  of  one  heart,  and  of  one  soul, 
united  in  one  holy  bond  of  truth  and  peace,  of  faith  and  charity,  and  may  will*  one 
mind  and  one  mouth  glorify  Thee;  through  Jesus  Christ  our  Lord.    Amen. 

O  Lord  Jesu  Christ  Who  saidst  unto  Thine  Apostles,  "My  Peace  I  leave  with 
you,  My  Peace  I  give  unto  you,"  regard  not  our  sins  but  the  Faith  of  Thy  Church, 
and  grant  unto  her  that  Peace  and  Unity  which  is  agreeable  to  Thy  will,  Who 
livest  and  reignest  for  ever.     Amen. 

O  Almighty  God,  Who  hast  built  Thy  Church  upon  the  foundation  of  the 
Apostles  and  Prophets,  Jesus  Christ  Himself  being  the  Head  corner-stone; 
grant  us  so  to  be  joined  together  in  Unity  of  spirit  by  their  doctrine,  that  we  may 
be  made  an  holy  temple  acceptable  unto  Thee;  through  Jesus  Christ  our  Lord. 
Amen. 

The  Grace  of  our  Lord  Jesus  Christ,  and  the  Love  of  God,  and  the  Commu- 
nion of  the  Holy  Ghost  be  with  us  all  evermore.     Amen. 


The  Editor  of  The  Occasional  Paper  will  be  glad  to  receive,  for  insertion  in  it, 
communications  bearing  upon  the  objects  of  the  Eastern  Church  Association. 
Address,  "  The  Editor  of  The  Occasional  Paper,  care  of  the  Publishers,  32, 
Bouverie  Street,  Fleet  Street,  London. 

ADVERTISEMENTS. 

Price  55.  by  post,    from  the  Composer.    The 
MUSIC  OF  THE  GREEK  CHURCH  SERVICE  IN  ENGLISH. 
By  S.  G.  Hatheeby,  Mus.  B.,  of  Compter,  Wolverhampton. 
London:  Cocks  and  Co. 

Published  under  the  authority  of  the  S.  Synod,  at  Athens,  and  sold 
by  C.  J.  Stewart,   1 1 ,  King  William  Street,  West  Strand,  London. 

'  Yvvrayjia  tojv  Otiujv  (cat  *  Ifpwv  Kavwvwv  rcov  rt  aytwv  Kai  7ravtV(pi]fi(i)v 
'AttootoXwv,  Kai  Ttov  '(epiov  o'KovjxtvtKwv  Kai  ToirtKiov  I't/ro^wv,  Kai  twv  Karaffipog 
dyiiov  ITarfpwj/,  fxera  tmv  (' pxaiojv  t^rjyijvtxjv,  vtto  F.  A.  'PaXX??  kai  M.  UotXt], 
*  Ey  Kpi(TeiTi]<T  ay  tag  Kill  ixEya\7]Q  tov  Xpiarov  eKKXtjaiag.  ^AOtjvrjcriv,  1852-1859 
6  Vols.,  8vo. 

ITavOsKTt]  hpa  'EKKytjaiaaTiK}]  irtpiixovga  arracrav  t^jv  iKKyTjaiagriKriv  uKoXovOiav 
TUiv  ^OpOodo^ujv  XpLariaawv  Kat  dir)y7]ixtvt]  eig  TOj^ovg  TTEVTB,  'Ev 'A07]vai<;.  1860 
1862.     5    Vols.,  Svo. 

This  last  is  a  condensed  Collection  of  the  Greek  Liturgies  in  use;  the  reduction 
in  bulk  being  accomplished  apparently  by  substituting  references  for  repetitions  for 
example  in  the  Psalms,  and  so  also  perhaps  in  other  portions  of  the  separate 
services. 

Printed  by  Charles  Cull,  15,  Houghton  Street,  Strand;  and  Published  by  Batty, 
Brothers,  32,  Bouverie  St.,  Fleet  St.,  London. 


OCCASIONAL  PAPEE 
OF  THE  EASTERN  CHUECH  ASSOCIATION. 

No.  I. 


THE 


APOSTOLICAL    SUCCESSION 


IN   THE 


CHUECH  OF  ENGLAND. 


A   LETTER  TO  A   RUSSIAN  FRIEND. 


BY  THE 

EEY.  WILLIAM  STTJBBS,  M.A. 

LIBEAEIAN   TO   HIS   GEACE   THE  AECHBISHOP   OP  CANTEEBURY, 
AND    TICAE   OP   NATESTOCK. 


Eontron, 
RIVmaTONS,  WATERLOO  PLACE ; 

HIGH  STEEET,  I  TErS-ITT  STREET, 

1866. 
[^All  rights  reserved.'] 


GfLKKRT    AND    RIVINGTON.    PRrXTERS, 

ST.  John's  square. 


GENERAL  INTEODFCTION. 


The  following  Treatise  on  the  Apostolical  Succession  in  the 
Church  of  England,  is  the  first  of  a  series  of  papers  projected  by 
the  Eastern  Church  Association — mainly  on  the  suggestion  of  a 
most  eminent  Prelate  of  the  Russian  Church — with  a  view  to 
inform  the  members  of  the  Orthodox  Church  of  the  East  of  the 
true  position  of  the  Anglican  Communion,  and  of  its  claims  to 
be  regarded  as  an  integral  part  of  the  One,  Holy,  Catholic,  and 
Apostolic  Church,  and,  as  such,  entitled  to  recognition  and  full 
spiritual  communion  with  all  other  Churches  which  hold  the 
essential  points  of  doctrine  and  discipline,  which  together  con- 
stitute "  the  Faith  once  delivered  to  the  Saints/^ 

While  recognizing  in  the  Orthodox  Church  a  genuine  branch 
of  the  true  Vine,  and  conceding  to  her  all  the  requirements 
necessary  to  the  integrity  of  Catholic  Communion,  we  obvi- 
ously cannot — without  virtually  excommunicating  ourselves  and 
many  generations  of  our  believing  ancestors,  together  with  all 
Western  Christendom — admit  her  to  be  the  whole  and  entire 
Catholic  Church  :  but  we  can  entirely  understand  and  sympathize 
with  that  jealous  maintenance  of  the  principles  laid  down  in  the 
Canons  of  the  CEcumenical  Councils,  and  attested  by  the  con- 
sensus of  Catholic  Fathers,  which  leads  her  to  regard  with 
extreme  suspicion  any  departure  from  the  faith  and  practice  of 
antiquity,  which  she  claims  as  her  special  heritage  and  boasts  to 
have  preserved  inviolate  from  the  primitive  ages  of  Christianity. 

a2 


if^. 


4  GENERAL   INTRODUCTION, 

It  is  with  a  view  to  evince  that  these  principles  are  equally 
venerated  in  the  Anglican  Church,  that  this  Series  of  Papers  has 
been  undertaken;  with  the  sorrowful  conviction  that  the  too 
general  oblivion  and  neglect  of  those  principles  among  ourselves, 
during  the  age  from  which  the  Church  of  England  is  now,  by 
God^s  mercy,  emerging,  and  the  consequent  misrepresentation  of 
her  character  and  teaching,  at  home  and  abroad,  while  it  excuses 
almost  any  amount  of  misunderstanding  on  the  part  of  foreigners, 
throws  on  us  the  onus  of  proving  our  Catholic  pedigree. 

From  what  we  have  seen  and  known  of  the  favourable  dis- 
position of  the  Orthodox  Church  towards  us,  we  have  a  good 
hope  that  this  attempt  will  be  met  in  a  spirit,  not  only  of 
candour,  but  of  cordiality ;  and  if  so,  we  can  entertain  no  doubt 
that  it  will  be  productive  of  the  most  blessed  results. 

But,  in  order  to  this,  it  is  essential  that  there  should  be 
no  ambiguity  concerning  the  motives  which  have  led  to  this 
renewal  of  endeavours  to  establish  friendly  relations  with  the 
ancient  Patriarchates  of  Eastern  Christendom ;  for  if  it  be  sup- 
posed that  we  are  actuated  by  any  ulterior  object  of  any  kind — 
political,  secular,  or  even  simply  ecclesiastical — nothing  can 
result  but  mischief,  and  a  fresh  complication  of  our  unhappy 
differences. 

It  must  then  be  distinctly  understood  on  both  sides,  that  this 
desire  and  endeavour  after  Unity  is  prompted  solely  by  a  reli- 
gious sense  of  the  obligation  laid  upon  every  individual  member 
of  the  family  of  the  faithful  to  maintain  and  set  forwards,  as 
much  as  lieth  in  him,  quietness,  peace,  and  love  among  all 
Christian  people  who  are  "  heirs  together  of  the  grace  of  life.^^ 

That  obligation,  based  upon  the  plainest  precepts  of  our 
common  Redeemer,  and  enforced  in  His  prayer  to  His  Father  for 
us ;  reiterated  by  His  holy  Apostles,  and  embodied  in  the  Creed 
of  Universal  Christendom,  has  of  late  been  forced  upon  the  con- 
sciences of  Christian  men — with  a  marvellous  power  which 
attests  its  own  divine  origin — simultaneously  in  all  parts  of  the 
world ;  and  the  recognition  of  the  duty  of  opening  friendly  rela- 
tions with  our  long-estranged  brethren  of  the  Orthodox  Church, 


GENERAL  INTRODUCTION.  0 

having"  found  expression  in  the  Convention  of  the  American 
Episcopal  Churchy  awakened  an  echo  in  the  Convocation  of  Can- 
terbury, where  no  mention  had  been  made  of  the  Eastern  Church 
for  upwards  of  four  hundred  years  ! 

It  is  in  the  hope  of  helping  forward  the  more  important  and 
formal  action  of  the  regular  Synods  of  the  Church — whose  pro- 
ceedings must  of  necessity  be  more  deliberate  and  cautious  than 
those  of  a  Voluntary  Society — that  the  Eastern  Church  Asso- 
ciation has  appointed  a  Literary  Committee  to  superintend  the 
publication  of  this  Series  of  Tracts :  and  it  is  a  matter  of  most 
sincere  congratulation  to  them,  that  the  first  of  the  Series  has 
been  undertaken  by  one  competent  above  all  others  to  do  justice 
to  the  subject,  because  conversant  beyond  all  with  the  authentic 
documents  from  which  the  materials  were  to  be  drawn ;  and  they 
avail  themselves  of  this  opportunity  of  tendering  to  Mr.  Stubbs 
their  most  sincere  and  respectful  thanks  for  the  important  ser- 
vice he  has  rendered  them. 

While  it  is,  on  every  account,  a  source  of  the  highest  satis- 
faction to  the  other  Members  of  the  Literary  Committee  to  have 
associated  with  them  the  Archpriest,  who  so  worthily  represents 
the  Russian  branch  of  the  Holy  Orthodox  Church  in  London, 
the  fact  of  his  having  also  undertaken  to  translate  these  Tracts 
into  Russ  will  be  an  ample  guarantee  to  his  own  countrymen 
both  of  the  fidelity  of  the  representations,  and  of  the  accuracy  of 
the  language;  inasmuch  as,  during  his  long  residence  in  this 
country,  he  has  acquired  not  only  an  entire  mastery  of  the 
native  idiom,  but  also  a  clear  understanding  of  the  distinctive 
characteristics  of  the  English  Church  and  people. 

It  will,  of  course,  be  understood  that  while  the  English  members 
of  the  Literary  Committee  of  the  Eastern  Church  Association*  share 
with  the  authors  of  the  several  Tracts  the  responsibility  of  their 
publication,  they  have  no  other  claim  to  speak  in  the  name  of 
the  English  Church  than  that  which  they  derive  from  a  loyal 
attachment  to  her  doctrine  and  discipline,  as  contained  in  her 
authorized  Formularies,  and  as  further  expounded  by  the  Ortho- 
dox Doctors  of  the  School  of  Anglo-Catholic  Theology,  in  agree- 


6  GENERAL  INTRODUCTION. 

ment,  as  they  believe^  with  the  teaching"  of  the  Universal  Church 
before  the  division  of  East  and  West. 

P.S. — In  issuing  the  first  of  this  Series  of  Papers^  it  is  right 
to  state/ that  the  action  of  the  Eastern  Church  Association  has 
been  long  anticipated  by  the  Russo- Greek  Committee  of  the 
General  Convention  of  the  American  Church,  which  has  already 
published,  under  the  editorship  of  their  Secretary,  the  Rev.  Dr. 
J.  F.  Young,  an  interesting  and  valuable  Series  of  Tracts  and 
Documents,  bearing  on  the  Faith  and  Worship,  the  principles 
and  practices,  of  the  Orthodox  Church  of  the  East,  and  on  the 
measures  now  in  progress  for  Reunion. 

It  is  hoped  that  such  arrangements  may  be  made  for  the 
interchange  of  Publications,  that  Subscribers  to  the  Eastern 
Church  Association  may  be  supplied  regularly  with  the  American 
Series. 

It  has  also  been  thought  desirable  to  give  a  place  here  to  the 
following  extract  from  a  letter  of  Prince  N.  Orloif,  addressed 
(Feb.  4,  1866)  to  the  Editor  of  the  "Times,''  referring  to  a 
Conference  held  recently  in  London  on  the  subject  of  Intercom- 
munion between  the  Eastern  Orthodox  and  English  Churches  : — 

"  I  have  allowed  a  whole  month  to  elapse  in  silence,  with  the 
view  of  ascertaining  how  the  idea  of  intercommunion  would  be 
received  by  my  fellow-countrymen,  and  I  am  most  happy  to  be 
able  to  state  that  the  Russian  press  has  greeted  with  the  warmest 
sympathy  the  foreshadowing  of  a  prospect  of  Christian  unity  so 
nobly  put  forward  by  the  Eastern  Church  Association. 

"  Nothing  could  be  more  loyal  and  straightforward  than  the 
condu6t  of  the  learned  and  benevolent  men  assembled  on  that 
occasion  towards  the  Russians  who  came  there. 

"  They  at  once  told  us  that  they  had  no  power  or  authority  to 
engage  the  action  of  the  Church  of  England  in  any  way,  each 
individual  representing  and  giving  utterance  to  his  own  private 
opinions  only.  I  made  a  similar  declaration  in  my  own  name 
and  in  that  of  my  Russian  friends.  Therefore,  no  engagements, 
no  illusory  promises  were  made  on  either  side,  all  of  us  being 


GENERAL    INTRODUCTION.  / 

aware  that  the  character  of  the  meeting  was  to  be  perfectly 
informal^  and  that  the  sole  object  of  the  meeting"  was  to  try  and 
ascertain  by  what  means  the  Churches  to  which  we  severally 
belonged  might  some  day  be  brought  near  together. 

"  Tw^o  distinct  opinions  were  brought  forward  in  the  course  of 
the  discussion.  Some  members  were  in  favour  of  immediate 
intercommunion,  without  waiting  for  dogmatic  unity.  Others 
felt  that  dogmatic  unity  must  naturally  precede  intercommunion. 
All,  however,  were  agreed  upon  one  point — that  it  would  be 
both  useful  and  necessary  to  promote  on  both  sides  a  careful 
study  of  the  history  and  doctrine  of  the  two  Churches,  and  to 
work  out  as  clearty  as  possible  the  wide  extent  of  Gospel  truth 
held  by  them  both,  as  well  as  to  limit  and  facilitate  the  discus- 
sion of  all  points  of  doctrine  and  practice  on  which  they  may 
differ. 

'^  The  impression  left  upon  my  mind  by  this  meeting  was  that 
a  deep  feeling  of  Christian  love  had  brought  together  persons  of 
different  countries  assembled  in  Christ^s  name,  who,  after  some 
hours  of  conversation,  carried  away  with  them  the  conviction 
that,  let  the  results  be  what  they  might,  they,  at  least,  had 
fulfilled  their  duty  as  Christians  in  striving  earnestly  to  find  a 
means  for  bringing  nearer  to  each  other  two  important  and 
severed  branches  of  the  Church  of  Christ." 


N.B. — This  Series  of  Tracts  will  be  issued  gratuitously  to  the  Members  of  the 
Eastern  Church  Association ;  and  may  be  procured  by  non-Subscribers  of 
Messrs.  Rivington :  London,  Oxford,  and  Cambridge. 

Number  II.,  on  the  "Essential  Unity  of  the  Christian  Church,'*  extracted  from 
the  "  Eirenicon  "  of  Dr.  Pusey,  is  now  ready. 


EASTERN   CHUECH   ASSOCIATION. 


Patrons. 


The  Archbishop  of  Dublin. 

The  Archbishop  of  Belgrade,  Metro- 
politan of  Servia. 

The  Bishop  of  Capetown,  Metropolitan 
of  South  Africa. 

The  Bishop  of  Oxford. 

The  Bishop  of  Salisbury. 

The  Bishop  of  Sodor  and  Man. 

The  Bishop  of  Moray,  Ross,  and  Caith- 
ness, Primus. 


The  Bishop 
The  Bishop 
The  Bishop 
The  Bishop 
The  Bishop 
The  Bishop 
The  Bishop 
The  Bishop 
The  Bishop 


of  Brechin, 
of  Edinburgh, 
of  Columbia, 
of  Gibraltar, 
of  Ontario, 
of  Toronto, 
of  Schabatz. 
of  Cahfornia. 
of  Connecticut. 


Chairman. 
The  Hon.  George  F.  Boyle. 


Standing  Committee. 


*The  Rev.  W.  Bright. 

The  Rev.  T.  T.  Carter. 

The  Rev.  J.  C.  Chambers. 

The  Rev.  P.  Cheyne. 

The  Rev.  T.  Comper. 

The  Hon.  and  Rev.  Canon  Courtenay. 

*The  Rev.  W.  Denton. 

The  Rev.  Prebendary  Ford. 

The  Rev.  Provost  Fortescue. 

*Tlie  Rev.  W.  Fraser,  D.C.L. 

The  Rev.  W.  T.  Greive. 

The  Rev.  J.  Keble. 

The  Rev.  Prebendary  Liddon. 

♦Membera  of  the 


The  Rev.  P.  G.  Medd. 
«The  Rev.  J.  M.  Neale,  D.D. 
*The  Very  Rev.  Archpriest  Popoff. 
The  Rev.  J.  M.  Rodwell. 
*The  Rev.  George  Williams. 
Ven.  Archdeacon  Wordsworth,  D.D. 
R.  Brett,  Esq. 

John  Boodle,  Esq.,  Hon.  Treasurer. 
CyrU  Graham,  Esq. 
H.  T.  Parker,  Esq. 
The  Hon.  C.  L.  Wood. 
H.   E.   Pellew,   Esq.,    Hon.   Secretary, 
(22,  Boltons,  S.W.,  London.) 
Literary  Committee. 


Members  of  the  Busso-Greeh  Committee  of  the  Lower  House  of  the 
Convocation  of  Canterbury,  appointed  Feb.  9,  1866. 


The  Archdeacon  of  Taunton. 
The  Archdeacon  of  Nottingham. 
The  Archdeacon  of  Gloucester. 
The  Archdeacon  of  Westminster. 
The  Rev.  Lord  Alwyne  Compton. 
The   Rev.  the  Warden  of  All  Souls, 
Oxford. 


The  Rev.  Chancellor  Massingberd. 

The  Rev.  Canon  Hawkins. 

The  Rev.  Canon  Seymour. 

The  Rev.  Dr.  Fraser. 

The  Rev.  James  Fendall. 

The  Rev.  J.  H.  Randolph. 

The  Archdeacon  of  Bucks,  Pi'olocutor. 


Members  of  the  Russo- Greek  Committee  of  the  General  Convention  of 
the  American  Church,  as  reappointed  October,  1865. 

The  Bishop  of  Maryland. 

The  Bishop  of  Hlinois. 

The  Bishop  of  New  Jersey. 

The  Bishop  of  Western  New  York. 


The  Rev.  Henry  M.  Mason,  D.D. 
The  Rev.  Milo  Mahan,  D.D. 
The  Rev.  A.  N.  Littlejohn,  D.D. 
The  Rev.  S.  C.  Thrall,  D.D. 


The  Rev.  Morgan  Dix,  D.D. 

The  Rev.  J.  Freeman  Young,  D.D. 

Mr.  S.  B.  Ruggles. 

Mr.  Murray  Hofiinan. 

Mr.  Samuel  EUiott. 

Mr.  George  C.  Shattuck. 

Mr.  John  H.  Swift. 


THE  APOSTOLICAL  SUCCESSION  IN   THE 
CHUECH  OF  ENGLAND. 


My  DEAR  Friend, 

As  you  have  asked  me  to  draw  up  a  statement 
of  the  case  of  the  Church  of  England  as  regards  the  Apostolical 
Succession  of  her  Bishops,  such  as  may  exhibit  the  true  character 
of  her  claim,  to  the  Eastern  Church,  I  willingly  accept  your  invi- 
tation, not  merely  because  I  have  a  deep  sympathy  with  the 
purpose  to  which  your  efforts  are  directed,  but  because  I  have 
carefully  investigated  the  whole  subject  in  former  years,  and  am 
now  in  a  manner  the  custodian  of  a  large  portion  of  those  records 
on  which  the  proof  of  the  succession  depends,  so  far  as  the  laws  of 
human  testimony  can  be  held  to  prove  it. 

In  making  this  statement  I  desire  to  proceed  very  briefly  but 
in  a  clear  order  through  the  several  points  which  seem  to  me  to 
constitute  this  proof,  and  I  must  therefore  ask  you  to  pardon  me, 
if,  from  a  desire  of  brevity,  I  omit  things  which  may  seem  de- 
sirable as  illustrations,  or  if,  on  the  other  hand,  I  insist  on  parti- 
culars which  require  no  proving  inasmuch  as  the  whole  of  the 
Church,  for  the  first  fifteen  centuries  of  her  existence,  held  them 
in  common. 

I  will  therefore  first  state  what,  from  the  books  of  Ecclesiastical 
Law  and  History,  appear  to  me  to  be  the  indispensable  requisites 
for  a  legitimate  handing  down  of  the  Divine  commission  and 
spiritual  gifts  bestowed  by  our  Lord  upon  His  Apostles :  and  I 
will  show,  in  the  second  place,  that  those  conditions  have  always; 
been  fulfilled  in  our  own  Church. 

In  the  third  place,  I  will  describe  to  you  the  character  of  the 
records  upon  which  the  proof  of  the  transmission  of  the  Episcopal 
Commission  depends. 


10  THE    APOSTOLICAL   SUCCESSION 

In  the  fourth  place^  I  will  set  out  for  you  the  actual  steps  of  the 
succession  of  the  present  Archbishops  of  Canterbury  and  York  : — 

1.  Down  to  the  Eeformation,  before  which  time  our  Church 
was  in  full  communion  with  the  Church  of  Rome : 

2.  Down  to  the  time  at  which  the  whole  Christian  Church  of 
East  and  West  was  in  close  and  unbroken  communion : 

3.  Down  to  the  time  at  which  Christianity  was  brought  to 
our  forefathers  by  the  missionaries  of  the  Churches  of  Rome  and 
Ireland ;  and  the  spiritual  fabric  consolidated  by  the  ministration 
of  our  chief  master  builder  (under  the  Great  Lord^  without  Whose 
building  of  the  house  their  labour  is  but  lost  that  build)  _,  the  great 
Bishop  Theodore^  of  Tarsus,,  who  brought  to  us  the  learning  and 
wisdom  and  spiritual  advancement  of  both  the  East  and  the 
West. 

In  the  last  place^  I  will  mention  all  that  occur  to  me  of  the 
objections  which  have  been  taken  by  the  Roman  Catholics  to  our 
record^  practice,  and  belief  of  this  matter ;  without  undertaking 
to  refute  arguments  which  will  have  no  cogency  in  the  minds  of 
those  Eastern  Christians  to  whom  all,  or  nearly  all,  the  objec- 
tions alleged  are  as  applicable,  or  rather  inappHcable,  as  they  aje 
to  ourselves. 

I.  a.  It  has  been  laid  down  as  proved  by  the  writers  on 
Ecclesiastical  laws  and  ordinances,  that  the  only  indispensable 
and  universally-received  rite  of  conferring  Holy  Orders  consists  of 
the  laying  on  of  Episcopal  hands  with  proper  prayer. 

/S.  It  is  ordained  by  the  Council  of  Nicsea,  Canon  4,  which  does 
but  ratify  the  orders  of  former  councils,  and  the  original  prac- 
tice of  the  Church,  that,  for  the  Consecration  of  a  Bishop,  the 
ministration  of  three  Bishops  is  required. 

7.  It  is  consonant  with  reason  and  the  nature  of  prayer,  that 
a  petition  should  be  oflPered  up  at  the  time  of  the  Consecration 
for  the  descent  of  the  Holy  Ghost  upon  the  person  consecrated; 
and  that  that  petition  should  be  addressed  to  the  Third  Person 
of  the  Trinity  Himself,  in  the  form  of  invocation. 


IN  THE  CHURCH  OF  ENGLAND.  11 

8.  It  has  been  for  many  ages  the  practice  in  the  Western 
Church  for  the  presiding  Bishop  to  charge  the  person  on  whom 
hands  are  laid^  in  words  declaring  the  nature  of  the  gift  that  is 
conferred  upon  him ;  and  this  charge  may  lawfully  be  made  in 
the  words  in  which  our  Lord  addressed  His  own  Apostles: 
"  Receive  ye  the  Holy  Ghost/^ 

Of  these  four  circumstances,  the  first  is  universally  indispen- 
sable ;  the  second,  regularly,  canonically,  and  generally  main- 
tained in  the  Church ;  the  last  two  are  decent  and  reasonable, 
and  lawful  customs  of  the  Western  Church. 

II.  I  will  now  give  extracts  from  our  service  books,  which 
shall  show  that  these  conditions  have  been  constantly  maintained 
as  the  rule  amongst  us. 

a.  The  Pontifical  of  Egberht,  Archbishop  of  York,  who  was 
consecrated  in  the  year  734,  and  died  in  the  year  766,  has  the 
following  rubric  for  the  consecration  of  a  Bishop  : — 

"Episcopus  cum  ordinatur,  duo  episcopi  ponant  et  teneant 
Evangeliorum  librum  super  cervicem  ejus ;  et  unus  fundat  super 
eum  benedictionem  et  postea  istas  tres  orationes  omnes  episcopi 
qui  adsunt  recitare  debent ;  reliqui  vero  manus  suas  super  caput 
ejus  teneant.''^ 

Of  the  benedictions  ordered  in  the  same  service,  this  is  one : 

'^  Benedictio  in  consuihmatione  episcopi.^'' 

"  Spiritus  Sanctus  septiformis  veniat  super  te,  et  virtus  Altissimi 
sine  peccato  custodiat  te,  et  omnis  benedictio  quae  in  Scripturis 
Sanctis  scripta  est,  super  te  veniat :  confirmet  te  Deus,  Pater,  et 
Filius,  et  Spiritus  Sanctus,  ut  habeas  vitam  seternam  et  vivas  in 
ssecula  sseculorum.     Amen.^^ 

/3.  The  Pontifical  of  the  Use  of  Salisbury,  which  prevailed 
commonly  in  the  province  of  Canterbury  until  the  Reformation, 
has  this  rubric : 

"  Duo  episcopi  ponant  et  teneant  Evangeliorum  codicem  super 
cervicem  ejus  et  inter  scapulas  clausum,  et  ordinatore  super  eum 
fundente  benedictionem  reliqui  episcopi  qui  adsunt  manibus  suis 
caput  ejus  tangant,  et  dicat  ordinator,  Veni  Creator,  %cc.'^ 


12  THE   APOSTOLICAL   SUCCESSION 

7.  The  Pontifical  Book  of  Edmund  Lacy,  Bishop  of  Exeter,  who 
was  consecrated  in  the  year  1417,  and  died  in  1455,  has  the 
following  rubric  and  prayers  : — 

^'  Consecratore  imponente  utramque  manum  super  caput  electi : 
dicens  ei,  '  Accipe  Spiritum  Sanctum/  Idemque  faciant  et  dicant 
omnes  episcopi  astantes ;  quo  finito  incipiat  consecrator  hymnum, 
Veni  Creator  Spiritus/'' 

8.  The  above-mentioned  forms  having  been  used  up  to  the 
time  of  the  Reformation  in  Latin,  an  English  form  was 
published  and  imposed  by  authority  in  the  reign  of  Edward  YI., 
according  to  which  the  consecrations  of  Bishops  were  conducted 
from  the  year  1550  to  the  year  1552,  and  from  1559  to  1662. 

From  this  form  I  extract  the  act  of  Consecration  : 

"  Then  shall  be  sung  or  said.  Come,  Holy  Ghost,  &c.,  as  it  is 
set  out  in  the  Order  of  Priests  :  that  ended,  the  Archbishop  shall 
say. 

Lord,  hear  our  prayer. 

Answer.     And  let  our  cry  come  unto  thee.^' 

Then,  after  a  prayer  for  Spiritual  Gifts,  appropriate  to  the 
office  of  a  Bishop ; 

"Then  the  Archbishop  and  Bishops  present  shall  lay  their 
hands  upon  the  head  of  the  elected  Bishop,  the  Archbishop 
saying.  Take  the  Holy  Ghost,  and  remember  that  thou  stir 
up  the  grace  of  God  which  is  in  thee  by  the  imposition  of  hands  : 
for  God  hath  not  given  us  the  spirit  of  fear,  but  of  power, 
and  love,  and  of  soberness.^^ 

e.  In  the  year  1662  a  slight  alteration  was  made  in  the 
form,  which  has  remained  unaltered  ever  since,  and  now  stands 
thus : — 

"  Then  the  Archbishop  and  Bishops  present  shall  lay  their  hands 
upon  the  head  of  the  elected  Bishop,  kneeling  before  them  upon 
his  knees,  the  Archbishop  saying :  Receive  the  Holy  Ghost  for 
the  office  and  work  of  a  Bishop  in  the  Church  of  God  now  com- 
mitted unto  thee  by  the  imposition  of  our  hands ;  In  the  Name 


IN  THE  CHURCH  OF  ENGLAND.  18 

of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  Amen. 
And  remember  that  thou  stir  up  the  grace  of  God  which  is 
given  thee  by  this  imposition  of  our  hands :  for  God  hath  not 
given  us  the   spirit  of  fear,  but  of  power,  and  love,  and  sober- 


Ill.  I  will  now  enumerate  the  different  sorts  of  records 
upon  which  the  series  of  proof  that  our  Bishops  do  possess 
the  Apostolical  Commission  is  founded.     These  are  of  four  kinds. 

1.  The  archiepiscopal  registers  of  the  two  Metropolitan  Sees 
of  England.  These  consist  of  the  recorded  Acta  of  each  Arch- 
bishop in  succession,  including  the  account  of  his  own  consecra- 
tion or  translation;  of  the  process  of  election,  confirmation, 
and  consecration  of  his  suffragans ;  the  record  of  the  names 
of  those  on  whom  he  has  conferred  holy  orders,  and  of  those 
whom  he  has  appointed  to  benefices ;  the  acts  of  the  assemblies 
of  the  Church,  whether  in  convocation  or  in  national  councils, 
and  all  such  other  acts  and  letters  as  it  may  seem  desirable 
to  preserve.  Of  these  Archiepiscopal  Registers,  the  series 
belonging  to  the  See  of  Canterbury  begins  a.d.  1279,  and 
that  belonging  to  York  a.d.  1216.  They  are  written  in  very 
large  books  of  parchment  and  preserved  among  the  most  valuable 
archives  of  the  Church. 

2.  The  episcopal  registers  of  the  suffragan  sees :  in  which 
each  Bishop  records  his  own  episcopal  acts  in  the  manner  stated 
above.  In  these  there  is  generally  a  statement  on  the  first  page 
of  the  exact  date,  place,  time,  and  circumstances  of  his  consecra- 
tion thus  :  "  Incipit  registrum  Reverendissimi  N.  episcopi.  N : 

qui  consecratus  fuit  die  Dominica ,  mensis ,  a.d. :  in 

ecclesia de :  per  N.,  episcopum  N.  ;  assistentibus,  N., 

episcopo  N.,et  M.,episcopoM.''''  In  all  the  cases  in  which  this  record 
of  consecration  in  the  register  of  the  suffragan  has  been  compared 
with  the  record  of  the  same  event  in  the  register  of  the  metro- 
politan, they  are  found  to  agree.  These  episcopal  registers  are 
likewise  preserved  with  the  greatest  care  in  the  cathedral  churches, 
in  treasuries,  or  consistorial  courts.  They  are  similar  in  size 
and  material  to  those  of  the  Archbishops.  They  frequently  con- 
tain the  accounts  of  the  consecrations  of  other  Bishops  who  have 


14  THE    APOSTOLICAL    SUCCESSION 

been  consecrated  by  those  to  whom  the  registers  belong,  by  com- 
mission from  the  metropolitan ;  and  other  letters  illustrative  of 
the  same.  The  series  in  most  of  the  cathedrals  begins  in  the  13th 
century. 

3.  It  has  been  a  custom  from  the  beginning  in  the  Church  of 
England  that  every  Bishop  at  his  consecration  should  make  a 
profession  of  obedience  to  the  metropolitan  Archbishop  and 
metropolitan  church  of  the  province  to  which  he  belongs; 
and  from  the  most  ancient  times  this  oath  of  profession  was 
made  and  written  on  a  separate  slip  of  parchment  and  delivered 
to  the  Clergy  of  the  Metropolitan  Church  to  be  kept.  On  the 
back  of  this  strip  of  parchment  were  endorsed  the  date  and 
circumstances  of  the  consecration  of  the  Bishop,  with  the  names 
of  the  Bishops  who  consecrated  him.  Several  hundreds  of  these 
written  professions  remain  in  the  Treasury  of  the  Metropolitan 
Church  of  Canterbury ;  and  in  the  same  way  there  are  copies 
of  similar  documents  preserved  at  York,  which  were  taken 
from  the  originals  before  they  were  consumed  by  fire.  The 
collections  of  these  professions  begin  as  early  as  the  8th  century, 
within  a  hundred  and  fifty  years  of  the  foundation  of  the  English 
Church. 

4.  Besides  these  records,  which  were  drawn  up  and  preserved 
for  the  express  purpose  of  registering  the  consecrations  of  our 
Bishops,  we  have  a  very  large  collection  of  Histories  of  the 
Church,  lives  of  holy  Bishops  and  Priests,  and  Annals  of 
various  religious  communities,  in  all  of  which,  either  in  the 
regular  course  of  history  or  because  of  some  personal  connexion 
between  the  writer  and  the  Bishop,  the  consecrations  of  very 
many  of  the  Bishops  are  described.  In  all  cases  these  agree 
with  the  record,  where  that  record  has  been  preserved ;  and  in 
many  cases  they  fill  up  the  vacant  places  in  records  which 
either  the  lapse  of  time  or  the  malevolence  of  men  has  destroyed. 
Besides  these  four  classes,  there  are  other  incidental  sources  of 
information  which  can  be  brought  under  no  one  head :  such  as 
stray  memoranda  made  by  Bishops  in  the  books  of  their 
libraries,  the  letters  of  eminent  men  which  are  preserved  in  our 
great  depositories,  and  the  diaries  of  private  persons  who  have 


IN  THE  CHURCH  OF  ENGLAND.  15 

taken    pains    to    record   ceremonies   of  which   they   were   eye- 
witnesses. 

IV.  I  will  next  set  out  the  succession  of  the  present  Arch- 
bishops from  their  own  consecration  down  to  the  time  at  which 
the  Church  of  England  was  founded  and  organized. 

I.  Charles  Thomas  Longley,  Archbishop  of  Canterbury,  was  con- 
secrated to  the  see  of  Ripon,  Nov.  6,  1836,  at  York  ;  by  Edward, 
ArcTihishop  of  York,  Hugh,  Bishop  of  Carhsle,  and  John,  Bishop  of 
Chester. 

William  Thomson,  Archbishop  of  York,  was  consecrated  to  the  see 
of  Gloucester,  Dec.  15, 1861,  at  Lambeth  ;  by  John,  ArcJihisJiop  ofCan- 
terhury,  Archibald,  Bishop  of  London,  and  Samuel,  Bishop  of  Oxford. 

John  Bird  Sumner,  Archbishop  of  Canterbury,  was  consecrated  to 
the  see  of  Chester,  Sept.  14, 1828,  at  York  ;  by  J£dward,  ArcJibishop  of 
Yoric,  Charles,  Bishop  of  Winchester,  and  Christopher,  Bishop  of 
Gloucester. 

II.  Edward  Venables  Vernon,  Archbishop  of  York,  was  consecrated 
to  the  see  of  Carlisle,  Nov.  6,  1791 ,  at  Whitehall ;  by  William,  Arch- 
hishop  of  York,  Beilby,  Bishop  of  London,  and  John,  Bishop  of  Salis- 
bury. 

III.  William  Markham,  Archbishop  of  York,  was  consecrated  to 
the  see  of  Chester,  Feb.  17,  1771,  at  Whitehall ;  by  Bohert,  ArcJi- 
hisJiop of  York,  Richard,  Bishop  of  Durham,  James,  Bishop  of  Wor- 
cester, and  Edmund,  Bishop  of  Carlisle. 

IV.  Robert  Hay  Drummond,  Archbishop  of  York,  was  consecrated 
to  the  see  of  S.  Asaph,  April  24,  1748,  at  Kensington ;  by  TJiomas, 
ArcJihisJiop  of  Canterhury,  Joseph,  Bishop  of  Rochester,  Martin, 
Bishop  of  Gloucester,  and  John,  Bishop  of  Llandaff.  ' 

V.  Thomas  Herring,  Archbishop  of  Canterbury,  was  consecrated  to 
the  see  of  Bangor,  Jan.  15,  1738,  at  Lambeth ;  by  John,  Archhishop 
of  Canterhury,  Nicolas,  Bishop  of  S.  David's,  Robert,  Bishop  of 
Norwich,  and  Thomas,  Bishop  of  Oxford. 

VL  John  Potter,  Archbishop  of  Canterbury,  was  consecrated  to  the 
see  of  Oxford,  May  15,  1715,  at  Lambeth;  by  Jonathan,  Bishop  of 
Winchester,  John,  Bishop  of  Bangor,  William,  Bishop  of  Lincoln,  and 
Richard,  Bishop  of  Gloucester. 

VII.  Jonathan  Trelawny,  Bishop  of  Winchester,  was  consecrated  to 
the  see  of  Bristol,  Nov.  8, 1685,  at  Lambeth  ;  by  William,  Archhishop 
of  Canterhury,  John,  Archbishop  of  York,  Henry,  Bishop  of  London, 
Nathaniel,  Bishop  of  Durham,  Peter,  Bishop  of  Winchester,  Thomas, 
Bishop  of  Exeter,  Francis,  Bishop  of  Ely,  and  Thomas,  Bishop  of 
Rochester. 


16  'the  apostolical  succession 

VIII.  William  Sancroft,  Archbishop  of  Canterbury,  was  consecrated 
to  that  see,  Jan.  27,  1678,  at  Westminster ;  by  Henry,  Bishop  of 
London,  Seth,  Bishop  of  Salisbury,  Joseph,  Bishop  of  Peterborough, 
John,  Bishop  of  Eochester,  Peter,  Bishop  of  Ely,  Guy,  Bishop  of 
Bristol,  Thomas,  Bishop  of  Lincoln,  and  Thomas,  Bishop  of  Exeter. 

IX.  Henry  Compton,  Bishop  of  London,  was  consecrated  to  the  see 
of  Oxford,  Dec.  6,  1674,  at  Lambeth;  by  Gilbert,  Archbishop  of 
Canterbury,  George,  Bishop  of  Winchester,  Seth,  Bishop  of  SaHsbury, 
John,  Bishop  of  Eochester,  John,  Bishop  of  Peterborough,  and  Peter, 
Bishop  of  Chichester. 

X.  Gilbert  Sheldon,  Archbishop  of  Canterbury,  was  consecrated  to 
the  see  of  London,  Oct.  28,  1660,  at  Westminster ;  by  Brian,  Bishop 
of  Winchester,  Accepted,  Archbishop  of  York,  Matthew,  Bishop  of 
Ely,  John,  Bishop  of  Eochester,  and  Henry,  Bishop  of  Chichester. 

XI.  Brian  Duppa,  Bishop  of  Winchester,  was  consecrated  to  the  see 
of  Chichester,  June  17,  1638,  at  Lambeth ;  by  William,  Archbishop  of 
Canterbury,  Thomas,  Bishop  of  Durham,  Eobert,  Bishop  of  Lichfield, 
John,  Bishop  of  Oxford,  and  Matthew,  Bishop  of  Ely. 

XII.  WiUiam  Laud,  Archbishop  of  Canterbury,  was  consecrated  to 
the  see  of  S.  David's,  Nov.  18,  1621,  at  London ;  by  George,  Bishop 
of  London,  John,  Bishop  of  Worcester,  Nicolas,  Bishop  of  Ely,  George, 
Bishop  of  Chichester,  John,  Bishop  of  Oxford,  and  Theophilus,  Bishop 
of  Llandaff. 

XIII.  George  Monteigne,  Bishop  of  London,  was  consecrated  to  the 
see  of  Lincoln,  Dec.  24, 1617,  at  Lambeth ;  by  George,  Archbishop  of 
Canterbury,  Mark  Antony,  Archbishop  of  Spalato,  John,  Bishop  of 
London,  Launcelot,  Bishop  of  Ely,  John,  Bishop  of  Eochester,  and 
John,  Bishop  of  Lichfield. 

XIV.  George  Abbot,  Archbishop  of  Canterbury,  was  consecrated  to 
the  see  of  Lichfield,  Dec.  3,  1609,  at  Lambeth;  hj Bichard,  Archbishop 
cf  Canterbury,  Launcelot,  Bishop  of  Ely,  and  Eichard,  Bishop  of 
Eochester. 

XV.  Eichard  Bancroft,  Archbishop  of  Canterbury,  was  consecrated  to 
the  see  of  London,  May  8,  1597  ;  by  John,  Archbishop  of  Canterbury, 
John,  Bishop  of  Eochester,  Antony,  Bishop  of  S.  David's,  Eichard, 
Bishop  of  Bangor,  and  Antony,  Bishop  of  Chichester. 

XVI.  John  Whitgift,  Archbishop  of  Canterbury,  was  consecrated  to 
the  see  of  Worcester,  April  21, 1577,  at  Lambeth ;  by  Edmund,  Arch- 
bishop of  Canterbury,  John,  Bishop  of  London,  Eobert,  Bishop  of 
Winchester,  and  Eichard,  Bishop  of  Chichester. 

XVII.  Edmund  Grindal,  Archbishop  of  Canterbury,  was  consecrated 
to  the  see  of  London,  Dec.  21,  1559,  at  Lambeth ;  by  Matthew,  Arch- 
bishop  of  Canterbury,  William,  Bishop  of  Chichester,  John,  Bishop  of 
Hereford,  and  John,  Bishop  of  Bedford. 

XVIII.  Matthew  Parker,  Archbishop  of  Canterbury,  was  conse- 


IN  THE  CHURCH  OF  ENGLAND.  17 

crated  to  that  see,  Dec.  17,  1559,  at  Lambeth  ;  by  Wilham,  Bishop  of 
Chichester,  John,  Bishop  of  Hereford,  John,  Bishop  of  Bedford,  and 
Miles  Coverdale,  wlio  had  been  Bishop  of  Exeter. 

XIX.  John  Scory,  Bishop  of  Hereford,  was  consecrated  to  the  see 
of  Rochester,  August  30,  1551,  at  Croydon ;  by  Thomas,  Archbishop 
of  Canterbury,  Nicolas,  Bishop  of  London,  and  John,  Bishop  of 
Bedford. 

XX.  Thomas  Cranmer,  Archbishop  of  Canterbury,  was  consecrated 
to  that  see,  March  30,  1533,  at  Westminster ;  by  John,  Bishop  of 
Lincoln,  John,  Bishop  of  Exeter,  and  Henry,  Bishop  of  S.  Asaph. 

It  was  under  this  Archbishop,  as  is  well  known,  that  the  Church  of 
England  ceased  to  hold  communion  with  the  see  of  Rome. 

XXI.  John  Longlands,  Bishop  of  Lincoln,  was  consecrated  to  that 
see,  May  5,  1521,  at  Lambeth  ;  by  William,  Archbishop  of  Canterbury, 
John,  Bishop  of  Rochester,  Nicolas,  Bishop  of  Ely,  and  John,  Bishop 
of  Exeter. 

XXII.  William  Warham,  Archbishop  of  Canterbury,  was  conse- 
crated to  the  see  of  London,  Sept.  25,  1502,  at  Fulham ;  by  Richard, 
Bishop  of  Winchester,  John,  Bishop  of  Exeter,  and  Richard,  Bishop 
of  Rochester. 

XXIII.  Richard  Fitz  James,  Bishop  of  Rochester,  was  consecrated 
to  that  see,  May  21,  1497,  at  Lambeth ;  by  John,  Archbishop  of  Can- 
terbury, John, 'Bishop  of  LlandafF,  and  Henry,  Bishop  of  Bangor. 

XXIV.  John  Morton,  Archbishop  of  Canterbury,  was  consecrated 
to  the  see  of  Ely,  Jan.  31,  1479,  at  Lambeth ;  by  Thomas,  Archbishop 
of  Canterbury,  and  other  Bishops. 

XX Y.  Thomas  Bourchier,  Archbishop  of  Canterbury,  was  conse- 
crated to  the  see  of  Worcester,  May  15,  1435,  at  London ;  by  Henry, 
Bishop  of  Winchester,  John,  Archbishop  of  York,  John,  Bishop  of 
Bath,  Robert,  Bishop  of  Salisbury,  and  John,  Bishop  of  S.  Asaph. 

XXYI.  John  Stafford,  Bishop  of  Bath  and  afterwards  Archbishop  of 
Canterbury,  was  consecrated. to  the  see  of  Bath,  May  27,  1425,  at 
London.  It  is  believed  that  his  consecrators  were  Henry,  Bishop  of 
Winchester,  John,  Bishop  of  London,  Philip,  Bishop  of  Worcester, 
William,  Bishop  of  Lichfield,  John,  Bishop  of  Rochester,  and  Benedict, 
Bishop  of  S.  David's. 

XXYII.  William  Heyworth,  Bishop  of  Lichfield,  was  consecrated 
to  that  see,  July  28,  1420,  at  Fulham ;  by  Richard,  Bishop  of  London , 
and  other  Bishops. 

XXYIII.  Richard  Clifford,  Bishop  of  London,  was  consecrated  to 
the  see  of  Worcester,  Oct.  9,  1401,  at  London  ;  by  Thomas,  Archbishop 
of  Canterbury ,  Robert,  Bishop  of  London,  John,  Bishop  of  Hereford, 
Edmund,  Bishop  of  Exeter,  Guy,  Bishop  of  S.  David's,  and  Lewis, 
Bishop  of  Yolterra. 

XXIX.   Thomas  Arundel,  Archbishop  of  Canterbury,  was  conse- 


18  THE    APOSTOLICAL    SUCCESSION 

crated  to  the  see  of  Ely,  April  9,  1374,  at  Otford;  by  WiUiam, 
Archbishop  of  Canterbury,  Simon,  Bishop  of  London,  and  Thomas, 
Bishop  of  llochester. 

XXX.  Simon  Sudbury,  Bishop  of  London  and  afterwards  Archbishop 
of  Canterbury,  was  consecrated  to  the  see  of  London,  March  20, 1362, 
at  London;  by  William,  Bishop  of  Winchester,  Bohert,  Bishojp  of 
Salislury,  and  Adam,  Bishop  of  S.  David's. 

XXXI.  Eobert  Wyville,  Bishop  of  Salisbury,  was  consecrated  to 
that  see,  July  15,  1330,  at  Woodstock ;  b}^  Henry,  Bishop  of  Lincoln, 
Boger,  Bishop  of  Lichfield,  and  John,  Bishop  of  Llandaff. 

XXXII.  Roger  Northburgh,  Bishop  of  Lichfield,  was  consecrated 
to  that  see,  June  27,  1322,  at  Hales  ;  by  Thomas,  Bishop  of  Worcester, 
John,  Bishop  of  Carlisle,  David,  Bishop  of  S.  Asaph,  John,  Bishop  of 
Glasgow,  Peter,  Bishop  of  Corbavia,  and  Robert,  Bishop  of  Clonfert. 

XXXIII.  John  Halton,  Bishop  of  Carlisle,  was  consecrated  to  that 
see,  Sept.  14,  1292,  at  York,  as  it  is  believed,  from  certain  evidence  ; 
by  Henry,  Bishop  of  Whithern,  Antony,  Bishop  of  Durham,  Robert, 
Bishop  of  Bath,  and  WilHam,  Bishop  of  Ely. 

XXXIV.  Henry,  Bishop  of  Whithern,  was  consecrated  to  that  see, 
Feb.  7,  1255,  at  Richmond;  by  Walter,  Bishop  of  Durham,  and  other 
Bishops. 

XXXV.  Walter  Kirkham,  Bishop  of  Durham,  was  consecrated, 
Dec.  5,  1249,  at  York ;  by  Walter,  Archbishop  of  Ybrh,  and  other 
Bishops. 

XXXVI.  Walter  Gray,  Archbishop  of  York,  was  consecrated  to  the 
see  of  Worcester,  Oct.  5,  1214,  at  Canterbury  ;  by  Stephen,  Archbishop 
of  Canterbury,  William,  Bishop  of  London,  Peter,  Bishop  of  Win- 
chester, Reiner,  Bishop  of  S.  Asaph,  Eustace,  Bishop  of  Ely,  Jocehn, 
Bishop  of  Bath,  and  Hugh,  Bishop  of  Lincoln. 

XXXVII.  William,  Bishop  of  London,  was  consecrated  to  that  see, 
May  23,  1199,  at  Westminster ;  by  Hubert,  Archbishop  of  Canterbury, 
Godfrey,  Bishop  of  Winchester,  Gilbert,  Bishop  of  Bochester,  and 
eleven  other  Bishops. 

XXXVIII.  Gilbert  Glanvill,  Bishop  of  Rochester,  was  consecrated 
to  that  see,  Sept.  29,  1185,  at  Canterbury ;  by  Baldwin,  Archbishop 
of  Canterbury,  Reginald,  Bishop  of  Bath,  Beter,  Bishop  of  S. 
David's,  and  Seffrid,  Bishop  of  Chichester. 

XXXIX.  Peter,  Bishop  of  S.  David's,  was  consecrated  to  that  see, 
Nov.  7,  1177,  at  Canterbury;  by  Gilbert,  Bishop  of  London,  Walter, 
Bishop  of  Rochester,  and  Roger,  Bishop  of  Worcester. 

XL.  Gilbert  Foliot,  Bishop  of  London,  was  consecrated  to  the  see 
of  Hereford,  Sept.  15,  1148,  at  S.  Omer's ;  by  Theobald,  Archbishop 
of  Canterbury,  Nicolas,  Bishop  of  Cambrai,  and  Thierri,  Bishop  of 
Amiens. 

XLI.  Theobald,  Archbishop  of  Canterbury,  was  consecrated  to  that 


IN  THE  CHURCH  OF  ENGLAND.  19 

see,  Jan.  8,  1139,  at  Canterbury ;  by  Henry ^  Bishop  of  Winchester, 
lioger,  Bishop  of  Salisbury,  Simon,  Bishop  of  Worcester,  and  six  other 
Bishops. 

XLII.  Henry,  Bishop  of  Winchester,  was  consecrated  to  that  see, 
Nov.  17,  1129,  at  Canterbury  ;  by  William,  Archbishop  of  Canterbury, 
and  other  Bishops. 

XLIII.  William  of  Corbeuil,  Archbishop  of  Canterbury,  was  con- 
secrated to  that  see,  Feb.  18,  1123,  at  Canterbury;  by  Richard,  Bishop 
of  London,  William,  Bishop  of  Winchester,  Koger,  Bishop  of  Salisbury, 
Bernard,  Bishop  of  S.  David's,  and  Ernulf,  Bishop  of  Rochester. 

XLIV.  William  Giffard,  Bishop  of  Winchester,  was  consecrated  to 
that  see,  August  11,  1107,  at  Canterbury ;  by  Anselm,  Archbishop  of 
Canterbury,  Grerard,  Archbishop  of  York,  Ralph,  Bishop  of  Durham, 
Robert,  Bishop  of  Coventry,  John,  Bishop  of  Bath,  Ralph,  Bishop  of 
Chichester,  Herbert,  Bishop  of  Norwich,  and  Robert,  Bishop  of 
Lincoln. 

XLV.  Anselm,  Archbishop  of  Canterbury,  was  consecrated  to  that 
see,  Dec.  4,  1093,  at  Canterbury ;  by  Thomas,  Archbishop  of  YorJc, 
Maurice,  Bishop  of  London,  Walkelin,  Bishop  of  Winchester,  and 
seven  other  Bishops. 

XL VI.  Thomas,  Archbishop  of  York,  was  consecrated  to  that  see  in 
the  year  1070,  at  Canterbury ;  by  Lanfranc,  Archbishop  of  Canterbury , 
and  other  Bishops. 

XLVII.  Lanfranc,  Archbishop  of  Canterbury,  was  consecrated  to 
that  see,  August  29,  1070,  at  Canterbury ;  by  William,  Bishop  of 
London,  Walkelin,  Bishop  of  Winchester,  Giso,  Bishop  of  Wells, 
Walter,  Bishop  of  Hereford,  Siward,  Bishop  of  Bochester,  and  four 
other  Bishops. 

XLVIII.  Siward,  Bishop  of  Rochester,  was  consecrated  to  that  see 
in  the  year  1058,  by  Stigand,  Archbishop  of  Canterbury,  and  other 
Bishops. 

XLIX.  Stigand,  Archbishop  of  Canterbury,  was  consecrated  to  the 
see  of  Norwich,  April  3,  104i3,  at  Winchester ;  by  JEadsige,  Archbishop 
of  Canterbury,  JElfric,  Archbishop  of  Yorh,  and  other  Bishops. 

It  was  during  the  pontificate  of  this  Archbishop  that  the  final  breach 
befell  between  the  Eastern  and  Western  Churches. 

L.  Elfric,  Archbishop  of  York,  was  consecrated  to  that  see  in  1023  ; 
and  Eadsige,  Archbishop  of  Canterbury,  was  consecrated  to  a  suffragan 
see  in  1035  ;  both  by  JEthelnoth,  Archbishop  of  Canterbury,  and  other 
Bishops. 

LI.  Ethelnoth,  Archbishop  of  Canterbury,  was  consecrated  to  that 
see,  Nov.  13, 1020,  at  Canterbury ;  by  Wulfstan,  Archbishop  of  Yorh, 
and  other  Bishops. 

LII.  Wulfstan,  Archbishop  of  York,  was  consecrated  to  the  see  of 

B  2 


20  THE    APOSTOLICAL    SUCCESSION 

Worcester  in  the  year  1003,  by  Elfric,  Archbishop  of  Canterbury,  and 
other  Bishops. 

LIU.  Elfric,  Archbishop  of  Canterbury,  was  consecrated  to  the  see 
of  Ramsbury  in  the  year  990,  by  Sigeric,  Archbishop  of  Canterbury, 
and  other  Bishops. 

LIV.  Sigeric,  Archbishop  of  Canterbury,  was  consecrated  to  the  see 
of  Eamsbury  in  the  year  985,  by  Dunstan,  Archbishop  of  Canterbv/ry, 
and  other  Bishops. 

LV.  Dunstan,  Archbishop  of  Canterbury,  was  consecrated  to  the 
see  of  Worcester  in  the  year  957,  at  Canterbury  ;  by  Odo,  Archbishop 
of  Canterbury,  and  other  Bishops. 

LVI.  Odo,  Archbishop  of  Canterbury,  was  consecrated  to  the  see  of 
Ramsbury  about  the  year  926,  by  Wuljhelm,  Archbishop  of  Canterbury , 
and  other  Bishops. 

LVII.  Wulfhelm,  Archbishop  of  Canterbury,  was  consecrated  to  the 
see  of  Wells  in  the  year  914,  by  Athelm,  Archbishop  of  Canterbury, 
and  other  Bishops. 

LVIII.  Athelm,  Archbishop  of  Canterbury,  was  consecrated  to  the 
see  of  Wells  in  the  year  909,  with  six  other  Bishops,  by  Plegmund, 
Archbishop  of  Canterbury,  and  the  other  Bishops  of  England,  the  chief 
of  whom  was  Wereferth,  Bishop  of  Worcester. 

LIX.  Plegmund,  Archbishop  of  Canterbury,  was  consecrated  by 
Formosus,  Bishop  of  Rome.  Wereferth,  Bishop  of  Worcester,  was 
consecrated  to  that  see,  June  7,  873,  by  Ethelred,  Archbishop  of  Can- 
terbury, and  the  other  Bishops,  most  of  whom  are  known  to  have  been 
consecrated  by  Ceolnoth,  Archbishop  of  Canterbury,  by  whom  it 
is  probable  that  Ethelred  was  himself  consecrated  to  a  suffragan 
see. 

LX.  Ceolnoth,  Archbishop  of  Canterbuiy,  was  consecrated  to  that 
see,  August  24,  833,  by  the  Bishops  of  his  province,  of  whom  were 
Hrethun,  Bishop  of  Leicester,  Ceolbert,  Bishop  of  London,  Eadbert, 
Bishop  of  Worcester,  Hereferth,  Bishop  of  Winchester,  Eadulf,  Bishop 
of  Hereford ;  who  are  known,  from  their  professions  of  obedience,  to 
have  been  consecrated  by  Wulfred,  Archbishop  of  Canterbury ;  also 
Beormod,  Bishop  of  Bochester,  who  is  known  to  have  been  consecrated 
by  Aethelheard,  Archbishop  of  Canterbury,  in  803  or  804. 

LXI.  Wulfred,  Archbishop  of  Canterbury,  was  consecrated,  as  may 
be  shown  by  sufficient  evidence,  in  the  Council  of  Acle,  August  3,  803, 
by  the  Bishops  of  his  province,  of  whom  Beormod,  Bishop  of  Bochester, 
Wulfhard,  Bishop  of  Hereford,  Deneberht,  Bishop  of  Worcester,  Tid- 
ferth,  Bishop  of  Dunwich,  Eadulf,  Bishop  of  Lindsey,  are  known  to 
have  been  consecrated  by  Archbishop  Aethelheard. 

LXII.  Aethelheard,  Archbishop  of  Canterbury,  was  consecrated  to 
that  see,  July  21,  793,  either  by  Eanbald,  Archbishop  of  York,  or  by 


IN  THE  CHURCH  OF  ENGLAND.  21 

the  Bishops  of  his  own  province,  all  of  whom  were  consecrated  by 
Jaenberlit,  ArcliUsliop  of  Canterbury. 

LXIII.  Eanbald,  Archbishop  of  York,  was  consecrated  in  778  by 
his  predecessor,  Aethelberht,  Archbishop  of  York,  who  was  consecrated 
April  24,  767,  by  Jaenlerlit,  ArchUshop  of  Canterhury. 

LXIV.  Jaenberht,  Archbishop  of  Canterbury,  was  consecrated 
Feb.  2,  766,  as  it  is  believed,  by  Egherht,  ArcJibisliop  of  York,  and 
other  Bishops. 

LXV.  Egberht,  Archbishop  of  York,  was  consecrated  in  734, 
as  it  is  believed,  by  Tatwine,  ArcJihisliop  of  Cantei-hury ,  and  other 
Bishops. 

LXVI.  Tatwine,  Archbishop  of  Canterbury,  was  consecrated  to  that 
see,  June  10,  731,  at  Canterbury;  by  Daniel,  Bishop  of  Winchester, 
Ingwald,  Bishop  of  London,  Eadulf,  Bishop  of  Rochester,  and  Aid  win. 
Bishop  of  Lichfield. 

LXVII.  Daniel,  Bishop  of  Winchester,  was  consecrated  in  705,  and 
Eadulf,  Bishop  of  Rochester,  in  727,  by  Brihtwald,  Archbishop  of 
Canterbury,  and  other  Bishops  of  England. 

LXVIII.  Brihtwald,  Archbishop  of  Canterbury,  was  consecrated 
June  29,  693,  at  Lyons,  by  Godwin,  Bishop  of  Lyons.  Of  the  English 
Bishops  who  were  alive  in  705,  when  Daniel  was  consecrated,  John, 
Bishop  of  York,  and  others,  were  consecrated  by  Theodore  of  Tarsus, 
Archbishop  of  Canterbury. 

LXIX.  Theodore,  Archbishop  of  Canterbur}^  was  consecrated  by 
Pope  Vitalian,  Bishop  of  Rome,  March  26,  668,  at  a  time  when  the 
Eastern  and  Western  Churches  were  in  full  communion. 

The  Scottish  and  American  Churches  derive  their  Orders  from 
the  Church  of  England^  thus  : 

James  Sharpe,  Archbishop  of  S.  Andrew's,  with  three  other  Bishops, 
was  consecrated  Dec.  15, 1661,  at  Westminster  ;  by  Gilbe^-t,  Bishop  of 
London  (No.  X.),  G-eorge,  Bishop  of  Worcester,  Richard,  Bishop  of 
Carlisle,  and  Hugh,  Bishop  of  Llandaff. 

WilKam  White,  Bishop  of  Pennsylvania,  and  Samuel  Provoost, 
Bishop  of  New  York,  were  consecrated  Feb.  4,  1787,  at  Lambeth  ;  by 
John,  Archbishop  of  Canterbury,  William,  Archbishop  of  York 
(No.  III.),  Charles,  Bishop  of  Bath,  and  John,  Bishop  of  Peter- 
borough. 


You  will  see  that  in  the  foregoing  list  I  have  given  the  degree 
of  probability  for  each  statement  that  cannot  be  proved  by 
records,  by  saying,  ''  It  is  believed.''  But  the  grounds  of  this 
belief  are  not  much  less  strong  than  positive  evidence,  as  the 


22  .  THE    APOSTOLICAL    SUCCESSION 

rules  whicli  were  observed  in  the  consecrations  are  well  known. 
For  instance^  it  was  at  first  a  regulation  that  every  Metropolitan 
should  be  consecrated  by  his  fellow-Metropolitan  and  the  Bishops 
of  his  own  province;  but_,  because  of  wars  and  length  of  way, 
this  rule  soon  fell  into  disuse ;  and  afterwards  it  was  ruled  that 
the  Archbishop  of  Canterbury  should  be  consecrated  by  the 
Bishop  of  Rochester,  and  later  by  the  Bishop  of  London,  with 
the  comprovincial  Bishops. 

It  will  be  observed,  however,  that  the  degree  of  certainty,  and 
the  amount  of  detail  are  absolute  from  the  present  time  down  to 
the  year  1050,  at  which  time  the  Eastern  and  Western  Churches 
were  in  full  communion :  and  that  from  the  year  1050  to  the 
year  668,  the  circumstances  of  the  several  consecrations  are  so 
well  known  to  us  as  to  leave  no  room  for  reasonable  doubt  on  the 
subject.  The  descent  of  the  Apostolic  commission  in  the  ages 
preceding  the  popedom  of  Vitalian  must  be  sought  in  the  annals 
of  older  churches  than  that  of  England. 

V.  In  the  last  place,  I  have  to  mention  to  you  the  different  ob- 
jections which  have  been  made  by  writers  of  the  Church  of  Rome  to 
our  record,  practice,  and  belief  upon  this  head ;  a  subject  on  which 
many  great  books  have  been  written,  and  which  unhappily  carries 
me  beyond  the  region  of  fact  into  the  region  of  motive.  For  it 
is  strange  that  the  writers  of  the  Roman  Church  could  not  be 
content  with  the  declaration  that  because  we  are,  as  they  have  it, 
excommunicated  and  heretical  and  schismatic,  therefore,  on  their 
own  principle,  our  acts  are  null  and  our  ordinations  and  consecra- 
tions invalid ;  but  they  have  gone  further,  and  disputed  the  truth 
of  our  records,  and  attributed  to  our  holiest  men  very  wicked 
devices  to  maintain  a  lie.  And  the  result  has  been  unhappily  of 
two  sorts ;  first,  to  draw  away  from  us  those  who,  believing  in 
the  necessity  of  a  threefold  order  of  Ministers  in  the  Church,  have 
been  led  by  their  accusations  to  disbelieve  that  the  Church  of 
England  possesses  that  threefold  order,  or  any  order  at  all,  and  so 
to  desert  their  mother  Church  for  that  of  Rome ;  and,  secondly,  to 
lead  many  thoughtful  men  who  saw  the  working  of  the  Holy 
Spirit  in  our  Church,  but  yet  were  unable  to  disbelieve  the 
arguments  brought  by  the  Roman  Catholic  writers  against  her 
Orders,  to  undervalue  the  possession  of  Orders  itself,  and  so  to 


IN  THE  CHURCH  OF  ENGLAND.  23 

lose  their  firm  hold  on  the  Unity  of  the  Church ;  of  whom,  alas  ! 
very  many  have  not  stopped  at  that  point,  but  rushed  into  heresy 
and  unbelief. 

But  it  would  be  to  waste  time,  to  attempt  to  discuss  either  the 
motives  of  the  accusers  or  the  unhappy  effects  that  have  followed 
from  the  attacks.  It  is  enough  to  say,  that  their  two  lines  of  pro- 
cedure are  opposed  to  each  other.  By  the  violence  with  which  the 
matters  of  fact  are  denied,  it  is  easy  to  calculate  the  weakness  of 
the  principle  so  confidently  laid  down  as  to  their  invalidity. 

I  shall  not  now  touch  upon  that  class  of  arguments  which 
depends  on  the  doctrine  of  the  supremacy  of  the  Church  of  Rome, 
nor  on  that  which  affects  the  ground  and  cause  of  that  movement 
to  which  we  give  the  name  of  Reformation,  nor  on  that  theory  of 
mission  or  jurisdiction  which  affects  the  independent  status  of 
National  Churches.  Such  topics  are  foreign  to  the  task  which 
I  have  set  myself  in  this  letter.  I  will  confine  myself  to  the 
matters  of  fact  implied  in  my  threefold  division  of,  1 .  Record ; 
2.  Practice;  3.  Belief. 

1.  I.  The  most  ancient  objection  to  the  validity  of  Anglican 
Orders  is  the  famous  one  alleged  against  the  fact  of  the  consecra- 
tion of  Matthew  Parker,  the  first  Archbishop  of  Canterbury  who 
was  consecrated  after  the  final  breach  of  communion  between  the 
Roman  and  Anglican  Churches.  It  was  first  brought  forward  in 
the  year  1604,  fifty-five  years  after  the  event  to  which  it  related, 
and  at  a  time  when  it  might  have  been  supposed  that  all  the 
witnesses  were  dead.  According  to  this  fable,  Matthew  Parker 
never  received  consecration  at  all ;  but  an  assembly  of  the  reform- 
ing clergy  was  held  at  a  tavern  called  the  Nag^s  Head,  in  the 
city  of  London,  in  which  one  of  the  Bishops  who  had  been  de- 
prived of  their  sees  during  the  reign  of  Mary,  the  late  Roman 
Catholic  Queen,  having  the  Bible  in  his  hand,  laid  it  on  the  head, 
or  shoulder,  of  the  newly  nominated  Archbishop  and  Bishops, 
saying,  "  Take  thou  authority  to  preach  the  Word  of  God  sin- 
cerely '"  after  which  they  claimed  the  rank  and  office  of  Bishops. 
But  this  foolish  story  was  denied,  as  soon  as  it  was  published,  by 
an  eye-witness  of  the  true  ceremony,  who  yet  survived — the  Earl 
of  Nottingham,  who  defeated  the  Spanish  Armada  in  1588  ;  and 
the  true  record  of  the  consecration  was  afterwards  published  to  the 


24  THE    APOSTOLICAL    SUCCESSION 

world.  This  true  record  still  exists  in  the  Register  of  Archbishop 
Parker^  at  Lambeth^  and  there  are  ancient  copies  of  it  made  long 
before  the  falsehood  was  invented.  By  this  it  is  certain  that 
Matthew  Parker  was  consecrated  in  the  chapel  of  Lambeth 
Palace^  Dec.  17_,  1559_,  by  William  Barlow^  who  had  been  Bishop 
of  Bath_,  and  was  now  elect  of  Chichester ;  John  Scory^  who  had 
been  Bishop  of  Bochester_,  and  was  now  elect  of  Hereford ;  John 
Hodgskin_,  suffragan  of  Bedford ;  and  Miles  Coverdale_,  who  had 
been  Bishop  of  Exeter.  All  these  bishops  had  been  duly  con- 
secrated_,  but  had  been  deprived  of  their  sees  by  the  Pope^s 
usurped  power  during  the  troubles  of  the  former  reigns. 

In  order  to  show  that  nothing  was  wanting  on  this  occasion 
to  the  perfection  of  the  rite^  I  extract  the  following  portion  of 
the  register  : — 

"  Quibus  (sc.  Letaniis)  finitis  post  Qusestiones  aliquot  archi- 
episcopo  per  Cicestrensem  electum  propositas^  et  post  orationes 
et  suffragia  qu3edam_,  juxta  formam  libri  auctoritate  parliamenti 
editi,  apud  Deum  habita^  Cicestrensis_,  Herefordensis^  Suffraganeus 
Bedfordensis  et  Milo  Coverdallus_,  manibus  archiepiscopo  impositis^ 
dixerunt  Anglice^  viz.,  ^Take  the  Hollie  Gost,  and  remember 
that  thou  stirre  upp  the  grace  of  God,  which  is  in  the,  by  the 
imposicon  of  handes,  for  God  hath  not  given  us  the  Sj^irite  of 
fear,  but  of  Power,  and  love,  and  sobernes.''  ■'"' 

Notwithstanding  this  proof,  this  foolish  story  was  revived 
and  denied  several  times  during  the  17th  century;  but  it  is 
now  believed  that  all  educated  Roman  Catholics  are  ashamed 
of  it,  and  seek  for  arguments  against  our  Orders  from  more 
specious  sources. 

II.  The  second  charge  brought  against  the  validity  of  our 
Orders  is  this.  It  is  alleged  that  William  Barlow,  the  Bishop 
elect  of  Chichester,  who  was  one  of  the  four  Bishops  who 
consecrated  Parker,  had  himself  never  received  episcopal  con- 
secration. And  the  arguments  by  which  this  allegation  is 
maintained  are  two  :  first,  that  there  is  no  record  of  any  act 
of  consecration  performed  on  Barlow ;  and,  secondly,  that  both 
Barlow  and  Thomas  Cranmer,  the  Archbishop  of  Canterbury, 
who  should  have  presided   at  his   consecration,  both   of  them 


IN  THE  CHURCH  OF  ENGLAND.  25 

notoriously  held  very  wrong  opinions  about  Holy  Orders,  which 
make  it  probable  that  either  or  both  of  them  would  gladly  have 
omitted  the  ceremony. 

The  answer  to  the  first  argument  is  this,  (a)  It  is  indeed 
true  that  there  is  no  record  of  Barlow^s  consecration  :  the  page 
on  which  it  should  have  been  recorded  is  blank  or  missing  from 
the  archiepiscopal  register,  which  is  most  carelessly  kept  through- 
out; andBarlow^s  own  episcopal  register  as  Bishop  of  S.  David^s, 
to  which  see  he  was  consecrated,  has  been  lost  for  many  years. 
But  the  mere  absence  of  the  record  is  no  argument  against  the 
truth  of  the  thing  to  be  recorded,  as  may  be  shown  by  many 
instances  in  which  the  record  of  consecrations  has  been  omitted 
in  the  Archbishops^  registers,  and  yet  no  doubt  whatever  has 
ever  existed  as  to  the  reality  of  the  consecrations  ;  other  records 
may  have  been  found  to  prove  it,  or  incidental  circumstances 
adduced  as  indisputable  evidence.  And  so  in  this  case  it  has 
been  proved  by  the  learned  Mr.  Haddan,  who  has  carefully  ex- 
amined into  the  whole  of  Barlow's  history  : 

a.  That  his  episcopal  character  was  recognized  both  by 
Anglicans  and  Roman  Catholics  during  his  lifetime,  nor  ever 
disputed  until  forty-eight  years  after  his  death.  d.  That  his 
movements  and  actions  may  be  so  tracked  by  means  of  letters 
and  records  that  the  very  date  and  circumstances  of  his  conse- 
cration, and  the  names  of  his  consecrators  can  be  ascertained 
beyond  any  reasonable  doubt.  And  to  this  I  dare  add  my  own 
testimony,  that,  having  investigated  carefully  the  dates  and 
circumstances  of  nearly  two  thousand  episcopal  consecrations, 
and  having  examined  nearly  all  the  episcopal  registers  in  Eng- 
land, I  see  nothing  whatever  in  the  circumstances  of  Barlow^s 
case  that  would  lead  me  to  doubt  the  fact  of  his  being  a  true 
Bishop. 

(/3)  As  for  the  argument  drawn  from  the  mistaken  views 
which  were  entertained  by  both  Cranmer  and  Barlow  on  the 
subject  of  Holy  Orders ;  again  it  cannot  be  denied  that  they  held 
such  wrong  opinions.  But  it  is  to  be  remembered  :  (1)  That 
neither  Cranmer  nor  Barlow  had  the  least  power  to  overrule  the 
law  of  the  land  and  of  the  Church,  which  ordered  the  consecration 
of  the  Bishops ;  nor  is  there  the  least  proof  that  they  had  any 


26  THE   APOSTOLICAL   SUCCESSION 

inclination  to  do  so.  (2)  That  their  opinion  was  that  of  a  small 
minority  of  the  whole  body  of  Bishops^  upon  which  they  could 
not  have  acted  if  they  would.  (3)  That  the  power  of  the  King 
at  the  time  was  all  but  absolute,  and  that  it  was  his  determina- 
tion, in  every  thing  except  what  touched  his  own  prerogative,  to 
maintain  the  doctrines  and  practices  of  the  Church  unaltered  in 
his  time,  as  it  is  well  known  that  he  did.  (4)  That  at  a  time 
during  the  reign  of  the  King^s  son  Edward  VI.,  when  Cranmer 
and  Barlow  could  easily  have  evaded  the  law,  omitting  the  con- 
secration of  Bishops,  or  altering  the  law  that  enforced  it,  if  they 
had  chosen,  they  did  not  do  so  ;  but  on  the  contrary,  there  is  no 
period  of  our  Church  History  at  which  consecrations  were  more 
carefully  performed  and  recorded.  For  all  these  reasons  I  think 
that  the  argument  from  the  opinions  of  these  men  may  safely  be 
set  aside  :  we  must  argue  from  what  the  law  prescribed,  and  what 
we  know  was  actually  done,  not  from  the  opinion  of  the  ministers; 
and  as  for  that  opinion,  it  went  no  further  than  to  say  that 
Episcopal  Orders  were  unnecessary,  not  to  show  any  objection  to 
them  or  to  the  ceremony  in  which  they  were  conferred. 

But  if  these  answers  do  not  seem  to  you  quite  satisfactory,  there 
is  one  which  is  conclusive.  Matthew  Parker  was  not  consecrated 
by  Barlow  alone,  but  by  three  other  Bishops,  over  whom  Barlow 
exercised  no  other  presidency  than  he  was  entitled  to  by  the  mere 
fact  of  his  seniority.  All  four  laid  their  hands  on  the  elect  Arch- 
bishop, all  four  prayed,  and  all  four  pronounced  the  words  of 
consecration.  Supposing,  then,  that  Barlow  had  never  been 
consecrated,  the  other  three  Bishops,  of  whose  consecration  there 
never  was  any  doubt,  were  sufficient  to  perform  the  office. 
If  Barlow,  never  having  been  consecrated,  acted  sincerely,  dis- 
believing the  need  of  it,  his  action  can  be  regarded  merely  as 
surplusage,  as  the  custom  of  Priests  laying  their  hands  on  the 
heads  of  those  ordained  to  the  priesthood  is  surplusage  (the  ordi- 
nation being  conveyed  by  the  hands  of  the  Bishop  alone),  and  yet  is 
an  ancient  and  wholesome  practice  of  our  Church.  But  if  Barlow, 
never  having  been  consecrated,  acted  in  fraud,  it  is  establishing  a 
new  principle,  and  one  strange  to  the  Oracles  of  God,  that  the 
fraud  of  one  man  whose  service  was  unnecessary,  should  defeat  the 
sincere  purpose  of  the  three  who  were  sufficient  without  him ;  or. 


IN    THE    CHURCH    OF.  ENGLAND.  27 

indeed^  that  the  fraud  or  unworthiness  of  one  out  of  several 
Ministers  and  Stewards  should  have  the  effect  of  cutting  off  the 
supply  of  the  grace  of  Almighty  God. 

Other  arguments^,  based  on  an  alleged  want  of  definite 
mission  or  jurisdiction  in  the  Bishops  who  consecrated  Parker_,  fall 
to  the  ground,  on  the  plea  that  it  was  not  the  mere  mission  or 
jurisdiction,  but  the  Episcopal  character,  in  which  the  mission  is 
inherent,  that  was  conferred  upon  him  by  the  laying  on  of  their 
hands;  and  that  by  whatever  authority  his  mission  was  de- 
fined and  his  jurisdiction  actually  conferred,  w^hether  the  law  of 
the  Church  or  the  Sovereign,  or  the  election  of  the  Chapter  of 
Canterbury  (which  exercised  and  therefore  held  the  power  of 
jurisdiction  during  vacancies  of  the  see  of  Canterbury),  the  lack 
of  jurisdiction  in  the  consecrators  impaired  in  no  degree  either 
his  Episcopal  character,  which  was  derived  from  them,  nor  his 
definite  mission  or  jurisdiction,  which  were  not  derived  from  them. 
For  it  has  often  happened,  before  the  times  of  the  Reformation, 
and  since,  that  a  Bishop  has  been  consecrated  by  others  than 

*  I  have  seen  it  alleged  that  the  Bishops  who  consecrated  Parker 
had  neither  mission  themselves  nor  power  to  give  him  mission ;  because 
they  were  not  in  possession  of  sees  at  the  time,  but  either  deprived 
(irregularly)  or  in  a  process  of  translation  ;  but  the  conferring  of 
mission  takes  place  in  the  act  of  consecration  or  ordination,  and,  as  a 
part  of  Holy  Orders,  mission  is  indelible.  The  Bishop  has  it  in  him- 
self. The  three  ordaining  Bishops  have  the  power  of  conferring  it 
ministerially.  It  cannot  be  Avithdrawn,  only  restricted,  and  that  by 
lawful  authority.  In  this  sense  of  mission,  the  Bishops  were  abun- 
dantly able  to  confer  it.  In  the  more  definite  ecclesiastical  sense,  in 
which  it  is  nearly  equivalent  to  jurisdiction,  the  argument  in  the  text 
appears  to  me  satisfactory. 

There  is  indeed  a  further  argument,  that  some  of  the  Sees  to 
which  the  new  Bishops  in  1559  were  consecrated,  were  already 
occupied  by  Roman  Catholic  Prelates,  so  that  the  new  Bishops 
were  intruders ;  but  this,  again,  is  a  question,  not  of  orders,  but  of 
jurisdiction.  It  may  be  easily  answered  both  in  principle  and  in  detail ; 
but  is  foreign  to  this  matter,  and  I  only  mention  it  here,  lest  I  should 
seem  to  have  ov-erlooked  it.  Of  the  Sees  to  which  the  twenty- five  new 
Bishops  were  consecrated,  the  former  occupants  were,  in  sixteen  cases, 
dead,  and  in  the  rest  legally  and  actually  deprived.  Moreover,  the  Sees 
held  by  the  consecrators  of  Archbishop  Parker  had  become  vacant  by 
death,  not  by  deprivation,  before  their  appointment  to  them. 


28  THE    APOSTOLICAL    SUCCESSION 

those  who  could  confer  definite  mission  or  jurisdiction^  and  yet 
no  pretence  was  ever  alleged  against  his  Episcopal  character :  and 
this  both  in  vacancies  of  the  metropolitan  see  and  without  the 
direction  of  the  metropolitan  Church ;  for,  not  to  mention  the 
many  cases  in  which  Bishops  of  the  Anglican  Church  before  the 
Reformation  were  consecrated  by  the  Pope  of  Rome  (in  which 
cases,  according  to  their  own  principles,  there  was  a  colourable 
claim  to  confer  definite  mission  and  even  jurisdiction),  it  cannot 
be  denied  that,  in  the  very  earliest  times,  Augustine,  Archbishop 
of  Canterbury,  was  consecrated  by  the  Archbishop  of  Aries ;  and 
Brihtwald,  Archbishop  of  Canterbury,  by  the  Archbishop  of 
Lyons.  Very  many  later  Bishops  were  consecrated  both  by 
English  and  foreign  Bishops,  under  general  letters  from  the 
Pope  that  they  might  be  consecrated  any  where,  and  by  any 
Catholic  Bishop  they  pleased.  The  act  of  consecration  is  thus 
entirely  independent  of  the  question  of  jurisdiction,  which  question, 
moreover,  belongs,  as  I  have  said,  to  the  general  subjects  of  the 
supremacy  claimed  by  the  see  of  Rome  and  the  independence  of 
national  Churches. 

2.  Certain  objections  of  another  kind  have  been  made,  which 
I  class  as  objections  to  our  practice.  It  has  been  said  that  our 
service  is  incomplete,  as  not  having  certain  forms  of  prayer  nor 
certain  ceremonies  which,  according  to  the  rules  of  the  Roman 
Church,  are  supplementary  to  the  rite.  But  to  these  you  do  not 
require  an  answer,  who  are  prepared  to  admit  (as  the  best  informed 
among  the  Roman  writers  do  themselves  admit)  that  the  laying 
on  of  the  hands  of  three  Bishops,  with  prayer,  is  enough  to 
confer  Episcopal  consecration.  I  have  shown  above,  that  our 
Service  Books,  at  all  periods  of  our  history,  have  contained,  and 
that  there  is  no  possible  reason  to  suppose  that  the  Ministers  of 
the  Church  omitted,  all  things  necessary,  not  only  for  the  actual 
transmission  of  grace,  but  for  the  honourable  and  solemn  per- 
formance of  the  rite. 

3.  Objections  have  been  freely  drawn  against  the  fact  that 
the  doctrine  of  Holy  Orders  is  really  maintained  by  our  Church, 
from  the  careless  conduct  of  many  amongst  us  who  are  more 
careful  to  please  men  than  to  observe  the  obedience  of  the  Church, 


IN   THE    CHUllCH    OF    ENGLAND.  29 

and  who  act  and  speak  as  if  the  importance  of  Episcopal  Orders 
were  an  open  question  amongst  us.  But  the  ignorance  or 
perversity  of  foolish  and  ignorant  men,  and  the  wantonness 
of  those  who  make  light  of  laws  and  ordinances,  are  not  to  be  set 
in  any  case  against  the  voice  of  the  Church  as  it  may  be  heard 
in  her  liturgical  books  and  Articles.  And  these  speak  with  no 
uncertain  sound.  Neither  can  the  looseness  of  loose  thinkers  be 
set  against  the  unvarying  practice  of  the  Church,  according  to 
which  she  commits  her  benefices  and  offices  of  ministration  (as 
indeed  she  is  bound  by  the  law  of  the  land  to  do)  only  to  those 
who  have  qualified  themselves  to  receive  them  by  the  reception 
of  Holy  Orders.  No  layman,  however  pious  or  learned,  is  suffered 
to  minister  at  her  altars,  or  to  preach  in  her  churches ;  but  any 
priest  episcopally  ordained  by  Bishops  of  whatever  Catholic 
communion,  is  admitted  on  the  acceptance  of  her  terms  of  union, 
without  fresh  ordination,  to  minister  in  all  her  services,  and  in 
most  cases  to  the  possession,  if  he  be  otherwise  called  and 
qualified,  of  her  offices  of  trust  and  dignity. 

And  so,  my  dear  friend,  having  tried  as  well  as  I  can,  and  as 
plainly  as  I  can,  to  set  before  you  and  your  friends  the  grounds  of 
my  own  firm  conviction,  so  far  as  that  conviction  is  based  on  the 
laws  and  records  of  men,  I  commend  you  and  your  prayers  for 
unity  to  Him,  the  Author  of  peace  and  Lover  of  concord,  in  Whom 
we  are  all  built  up,  though  we  know  not  how,  into  one  Holy 
Temple,  in  Whom  the  hand,  and  the  foot,  and  the  eye  are  of  one 
body,  though  for  a  time  they  fail  or  refuse  to  see  the  oneness ; 
Who  is  doubtless  our  Father,  though  Abraham  be  ignorant  of  us 
and  Israel  acknowledge  us  not. 

Yours  ever  very  faithfully, 

WILLIAM  STUBBS, 

Librarian  to  the  Archbishop  of  Canterbury, 
and  Yicar  of  Navestock. 

Lambeth  Palace, 
Nov.  29,  1865. 


30  LIST    OV   AUTHORITIES. 


LIST  OF  AUTHORITIES. 

1.  The  Works  of  John  Bramhall,  D.D.,  Archbishop  of  Armagh  ; 

edited  by  A.  W.  Haddan,  M.A.     Oxford,  1842. 

2.  Courayer,   Defence   of  the   Validity   of    English    Ordinations ; 

1725.     Reprinted  at  Oxford,  1844. 

3.  Mason,  Vindicise  Ecclesiae  Anglicanse  ;  a.d.  1625. 

4.  Perceval,  A.  P.,  Apology  for  the  Doctrine  of  Apostolical  Suc- 

cession.   London,  1841. 
6.  Stubbs,  W,,  Registrum  Sacrum  Anglicanum.     Oxford,  1858. 

6.  Le  Neve,  J.,  Fasti  Ecclesise  Anglicanse.     London,    1715,    and 

Oxford,  1854. 

7.  Wharton,  H.,  Anglia  Sacra.     London,  1691. 

8.  Godwin,  F.,  De  Praesulibus  Anglicanis.     Cambridge,  1743. 


GILBERT  AND  EIVINGTON,  PKINTEES,  ST.  JOHN  S  SQUARE,  LONDON. 


OCCASIONAL  PAPEH 
OF  THE  EASTERN  CHUECH  ASSOCIATION. 

No.  II. 


THE 


essj:ntial  unity  of  the  church 
of  christ. 


EXTEACTED  FKOM  "AN  EIRENICON" 


BY  E.  B.  PFSEY,  D.D. 

REGIUS   PROFESSOll   OF   HEBREW,    AND    CANON    OP   CHRIST   CITURCIT, 
OXFORD, 


WITH  THE  SANCTION  OP  THE  AUTHOR. 


3lontfO!T, 

ElVINGTONS,  WATERLOO  PLACE ; 


HIGH    STEEET, 


TRINITT    STREET, 


1866. 

^AIl  rights  reserved.'] 


LONDON: 
GIIjBEET   and   EIVINaTON,   PEINTEES, 

ST.  John's  squaee. 


INTRODUCTION. 


The  following  Treatise  on  the  Unity  of  the  Chureh_,  embodied  in 
the  author^s  Letter  to  the  Rev.  John  Keble  ^j  is  now  republished 
in  a  separate  form^  by  the  Eastern  Church  Association,  in  the 
hope  of  promoting  the  object  which  they  have  at  heart.  The 
remarks  of  the  revered  writer,  contained  in  the  letter  which 
conveys  his  assent  to  this  republication,  will  serve  to  connect 
it  with  the  special  work  of  the  Association  : — 

''  December  23,  1865. 
^^  My  dearest  Friend, — The  thoughts  expressed  in  these  pages 
have  been  my  comfort  now  to  hoar  hairs.  Amid  this  disunion 
of  Christendom — disunion  which  the  unhappy  Council  of  Flo- 
rence (while  perhaps  it  laid,  in  regard  to  the  ^  Filioque,^  a  basis 
for  future  reunion,  yet)  through  its  demands  upon  the  Greeks, 
aggravated  for  the  time — it  has  been  my  deep  joy  to  think  that 
these  prolonged  misunderstandings  need  not  break  supernatural 
Unity.  And  they  do  not,  if  they  do  not  break  charity.  It  is 
through  no  fault  of  ours,  we  hope,  that  we  are  not  in  communion 
with  the  great  Greek  Church.     We  had  no  part  in  the  require- 

'  "  The  Church  of  England  a  Portion  of  Christ's  One  Holy  Catholic  Church,  and 
a  Means  of  Restoring  Visible  Unity.  An  Eirenicon,  in  a  Letter  to  the  Author  of 
*  The  Christian  Year.' "  By  E.  B.  Pusey,  D.D.,  &c.  &c.  London,  1865.  The 
passage  here  extracted  occurs  in  pp.  44 — 66. 

A   2 


4  INTRODUCTION. 

ments  of  tlie  Council  of  Florence.  We  do  not  love  tlie  Greek 
Churcli  less  because  we  have  been  involved,  without  our  wills,,  in 
this  loss  of  communion.  And  then  it  is  a  joy  to  think  of  our 
Organic  Union  with  one  another,  through  our  Union  with  our 
One  Lord,  and  the  Sacrament  of  His  Body  and  Blood,  ministered 
in  each  by  the  Successors  of  the  Apostles ;  holding,  as  we  believe, 
the  same  common  faith.  God  grant  that  we  may  be  one  through 
intercommunion  also.     All  Christian  blessings. 

^^  Yours  most  affectionately, 

''  E.  B.  PUSEY. 
"The  Kev.  G.  Williams, 

King's  College,  Cambridge." 


N.B. — This  Series  of  Tracts  will  be  issued  gratuitously  to  the  Members  of  the 
Eastern  Church  Association;  and  may  be  procured  by  non- Subscribers  of 
Messrs.  Eivington  :  London,  Oxford,  and  Cambridge. 

Number  III.,  on  "  Yearnings  after  Unity  in  the  East  (from  the  Writings  of  the 
Most  Reverend  Gregory  of  Byzantium,  Metropolitan  of  Chios),  by  the  Rev. 
George  Williams,"  &c.,  is  in  the  Press,  and  will  shortly  be  published. 


ESSENTIAL  UNITY  OF  THE  CHDECH 
OP  CHEIST. 


That  the  Church  of  England  really  holds  and  teaches  the  indis- 
soluble unity  of  the  Church  upon  earth  is  clear^  seeing  that  we 
cannot  approach  the  Holy  Communion  without  confessing,  ^^I 
believe  one  Catholic  and  Apostolic  Church/''  In  our  Litany,  we 
pray  for  ^^  the  Holy  Church  Universal/^  and  not  for  our  Bishops 
only,  but  for  ^^  all  Bishops/''  all,  accordingly,  throughout  the 
whole  world,  east  and  west.  In  our  Ember  Weeks,  we  pray 
^^  Our  Heavenly  Father,  Who  hast  purchased  to  Thyself  an  Uni- 
versal Church  by  the  precious  Blood  of  Thy  Dear  Son,  mercifully 
look  upon  the  same,  and  at  this  time  so  guide  and  govern  the 
minds  of  Thy  servants,  the  Bishops,  and  Pastors  of  Thy  flock/^ 
We  pray  accordingly  for  God^s  special  guidance  of  the  Bishops 
of  the  Universal  Church.  At  Holy  Communion  we  pray  God 
to  "  inspire  continually  the  Universal  Church  with  the  spirit  of 
truth,  unity,  and  concord,"''  and  for  "  all  Bishops,"*"  not  our  own 
only.  Certainly,  since  prayer  is  the  voice  of  the  soul  to  God,  we 
express  not  our  inmost  belief  only,  but  a  loving  belief,  that  the 
Church  is  one. 

How  it  is  one,  the  Church  nowhere  defines ;  but  the  faith  is 
kept  alive  by  prayer  more  than  by  definitions.  Yet,  whatever 
duties  may  follow  upon  the  Unity  of  the  Church,  it  is  plain  that 
no  harmony  of  men"s  wills  can  constitute  a  supernatural  and 
Divine  Unity. 

Unity,  in  part,  is  the  direct  gift  of  God ;  in  part,  it  is  the  fruit 
of  that  gift  in  the  mutual  love  of  the  members  of  the  Church. 
In  part,  it  is  a  spiritual  oneness  wrought  by  God  the  Holy 
Ghost ;  in  part,  it  is  a  grace,  to  be  exercised  by  man,  a  conse- 


6  ESSENTIAL    UNITY 

quence  and  fruit  of  that  gift.  In  one  way,  it  is  organic  unity 
derived  from  Christ,  and  binding  all  to  Christ,  descending  from 
the  Head  to  the  Body,  and  uniting  the  Body  to  the  Head ;  in 
another,  it  consists  in  acts  of  love  from  the  members  one  to 
another.  Christ  our  Lord,  God  and  Man,  binds  us  to  Him  by 
the  indwelling  of  His  Spirit,  by  the  gift  of  His  Sacraments, 
administered  by  those  to  whom  He  gave  the  commission  so  to 
do,  by  the  right  faith  in  Himself.  We  are  bound  to  one  another, 
in  that  we  are  members  of  Him,  and  by  the  love  which  He  sheds 
abroad  in  our  hearts  through  the  Spirit  which  He  giveth  us,  and 
by  common  acts  of  worship  and  intercommunion. 

Of  these,  the  highest  and  chief  is  that  which  binds  us  to  Christ 
Himself.  Our  highest  union  with  one  another  is  an  organic 
union  with  one  another  through  union  with  Him.  It  is  not 
chiefly  an  union  of  will,  or  of  mind,  or  of  love,  although  these 
ought  to  be  the  fruits  of  it  in  its  most  perfect  state,  but  an  union 
through  His  indwelling  Spirit.  It  is  an  union,  in  a  degree, 
corresponding  with  the  union  of  the  Father  and  the  Son.  "As 
Thou,  Father,  art  in  Me,  and  I  in  Thee,  that  they  also  may  be 
one  in  Us.**^  It  was  the  perverseness  of  the  Arians  to  say,  that 
the  oneness  of  the  Father  and  the  Son  was  no  other  than  that  of 
Their  creatures  with  Them,  that  either  we  too  are  of  the  Father^s 
own  substance,  or  the  Son  is  not  so.  The  words  do  not  express 
identity,  nor  equality \  Else  it  might  be  said,  that  "to  be 
perfect  as  the  Father  is  perfect,''''  implied  that  the  creature  would 
become  such  as  the  Creator ;  or,  that  to  be  "  harmless  as  doves,^^ 
implies  that  we  should  have  the  harmlessness  of  irrational  ani- 
mals, not  that  which  is  inwrought  through  the  Holy  Spirit  of 
God.  The  words  do  express  a  certain  relation  and  analogy,  an 
actual,  real  oneness,  not  in  ourselves,  but  with  God.  As  we  are 
called  "  sons  by  adoption  and  grace,''"  as  being  members  of  the 
Son,  and  are  even  called  "gods,''''  says  S.  Athanasius,  through 
the  indwelling  of  God  the  Holy  Ghost ;  so  we  become  one  in 
Them,  in  that  the  Father  is  in  the  Son,  and  the  Son  cometh  to 
be  in  us.  "  Since  Thou,-*"  our  Lord  saith  (it  is  S.  Athanasius^s 
paraphrase  of  His  words),  "  art  in  Me,  because  I  am  Thy  Word, 
and  I  in  them,  because  of  the  body,  and  for  Thee  the  salvation  of 

'  S.  Ath.  c.  Arian.  iii.  22,  p.  431,  Oxf.  Tr. 


OF    THE    CHUllCH    OF    CHRIST.  J 

man  is  perfected  in  Me,  according  to  its  perfection,  I  ask  that 
they  too  may  become  perfect,  having  oneness  witA  It,  and  having 
become  one  in  It,  that  all,  carried  as  it  were  by  Me,  may  become 
one  body  and  one  Spirit,  and  may  grow  up  into  a  perfect  man/"* 
This  oneness,  then,  is  an  actual  mystical  oneness,  inwrought  by 
Christ  our  Head,  uniting  the  whole  Church  together  in  one  with 
Himself  in  His  Body ;  an  actual  oneness  produced  by  grace,  cor- 
responding to  the  Oneness  of  the  Father  and  the  Son  by  nature. 
S.  Cyril  points  out  more  distinctly  the  way  of  this  union :  1st, 
with  our  nature,  through  the  Incarnation ;  and  then,  with  us, 
through  His  indwelling,  by  the  Sacrament  of  His  Body  and 
Blood,  and  by  His  Spirit.  S.  Cyril  speaks  first  of  imitation, 
next  of  indwelling.  ^^Above,^^  he  says^,  "we have  said,  that  the 
union  of  believers  through  likeness  of  mind  and  soul  ought  to 
imitate  the  manner  of  the  Divine  Unity,  and  the  essential  iden- 
tity of  the  Holy  Trinity.  But  on  these  words  we  will  essay  to 
show  that  the  oneness,  according  to  which  we  are  bound  to  one 
another,  and  all  to  God,  is,  in  a  manner,  one  of  nature,  and,  may 
be,  not  lacking  in  a  bodily  oneness  with  one  another,  although  our 
bodies  are  different  from  one  another,  and  each  has  his  own  per- 
sonal being.  There  being  confessedly  a  natural  oneness  of  Father, 
Son,  and  Holy  Ghost  (for  One  Godhead  in  the  Holy  Trinity  is 
believed  and  glorified),  let  us  consider  in  what  way  we  too  are 
found  one,  both  bodily  and  spiritually,  both  towards  each  other 
and  towards  God.  The  Only-Begotten,  having  shone  upon  us 
from  the  very  Essence  of  God  the  Father,  and  having  in  His  own 
Nature  all  which  the  Father  is,  became  flesh  according  to  the 
Scriptures,  having,  as  it  were,  mingled  Himself  with  our  nature, 
through  the  ineffable  concurrence  and  union  with  this  body  which 
is  from  the  earth.  Thus  He,  by  nature  God,  was  truly  called  and 
became  a  Heavenly  Man  (not  '  bearing  God,-*  as  some  say  who  do 
not  accurately  understand  the  depth  of  the  mystery)  but  being, 
in  one,  God  and  Man,  that  having,  in  a  manner,  co-united  in 
Himself  what  by  nature  was  far  apart  and  alien  from  all  same- 
ness of  nature,  He  might  make  man  to  communicate  in  and  par- 
take of  the  Divine  Nature.  For  the  communication  and  abiding 
of  the  Spirit  passed  through  to  us  also,  having  taken  its  begin- 

2  S.  Cyril  Al.  on  S.  John  xvii.  21,  L.  xi.  c.  11,  pp.  997—1000. 


8  ESSENTIAL   UNITY 

ning  tlirougli  Christ  and  in  Christ  first_,  being,  as  Man,  anointed 
and  sanctified,  although,  as  He  was  by  Nature  God  (as  He 
appeared  from  the  Father),  He  Himself  with  His  own  Spirit 
hallowing  His  own  temple  and  the  whole  creation  made  by  Him, 
and  whatsoever  admits  of  being  hallowed.  The  mystery  of  Christ, 
then,  was  made  a  sort  of  beginning  and  way  whereby  we  too 
might  partake  of  the  Holy  Spirit,  and  of  oneness  with  God.  For 
in  Christ  are  we  all  hallowed  in  the  way  afore  spoken.  In  order, 
then,  that  we  ourselves  too,  although  differing  both  in  souls  and 
bodies  through  that  which  is  personal  to  each,  might  come  toge- 
ther and  be  commingled  into  an  unity  with  God  and  one  another, 
the  Only-Begotten  contrived  a  way,  devised  through  the  wisdom 
befitting  Him,  and  through  the  counsel  of  the  Father.  For  by 
One  Body,  His  own,  blessing  through  the  mystical  communion 
those  who  believe  in  Him,  He  makes  us  incorporate  with  Himself 
and  with  one  another.  For  who  should  separate  and  remove  from 
a  natural  oneness  with  one  another  those  who  through  the  One 
Holy  Body  are  bound  up  into  oneness  with  Christ  ?  For  if  we 
all  ^  partake  of  the  One  Bread,"*  we  are  all  made  ^  One  Body.^ 
For  Christ  cannot  be  divided.  Wherefore  the  Church  is  called 
also  ^  the  body  of  Christ,^  and  we  too  '  are  members  in  particular,'' 
according  to  the  mind  of  Paul.  For  we  all,  being  united  by  One 
Christ  through  the  Holy  Body,  in  that  we  have  received  in  our 
own  bodies  Him  the  One  and  Indivisible,  owe  our  members  more 
to  Him  than  to  ourselves. — But  that,  by  partaking  of  the  Holy 
Flesh,  we  obtain  that  union  with  Christ  which  is  in  a  manner 
bodily,  Papl  will  testify,  speaking  of  ^  the  mystery  of  godliness 
which  in  other  ages  was  not  made  known  unto  the  sons  of  men, 
but  is  now  revealed  unto  His  holy  Apostles  and  Prophets  by  the 
Spirit,  that  the  Gentiles  should  be  co-heirs,  and  concorporate  and 
co-partakers  of  His  promise  in  Christ  ^■'  But  if  we  are  all  con- 
corporate  with  one  another  in  Christ,  and  not  only  with  one 
another,  but  with  Himself,  in  that  He  is  in  us  through  His  own 
Flesh,  how  are  we  not  all  clearly  one  both  with  each  other  and 
with  Christ  ?  For  Christ  is  the  Bond  of  oneness,  being,  in  One, 
God  and  Man. 

''  But  as   to  the  Oneness  in  Spirit,  we  all,  having  received 

■*  Eph.  iii.  3-5. 


OF   THE   CHURCH    OF   CHRIST.  9 

One  and  the  same  Holy  Spirit^  are  in  a  manner  mingled  with 
each  other  and  with  God.  For  although  in  us^  being  many, 
Christ  giveth  the  Father^s  and  His  own  Spirit  to  dwell  in  each 
of  us_,  yet  is  He  One  and  Indivisible,  holding  together  in  one- 
ness through  Himself  the  spirits  which,  in  their  several  exist- 
ences, are  severed  from  oneness,  and  making  all  to  appear  as  one 
in  Himself.  For  as  the  power  of  the  Holy  Flesh  maketh  those 
con-corporate,  in  whom  It  is,  in  like  way,  I  deem,  the  One 
Indivisible  Spirit  of  God,  dwelling  in  all,  bringeth  all  together 
to  the  spiritual  unity.  For  since  One  Spirit  dwelleth  in  us, 
God  the  One  Father  of  all  will  be  in  us,  through  the  Son,  hold- 
ing in  oneness,  both  to  one  another  and  to  Himself,  whatsoever 
partaketh  of  the  Spirit.'''' 

S.  Hilary  is  even  at  pains  to  show,  against  the  Arians,  that 
the  unity  spoken  of  is  not  an  unity  of  will,  but  an  unity  of 
nature ;  and  so  he  overthrows  the  more  their  sophism,  that  the 
Unity  of  the  Father  and  the  Son  was  an  unity  of  will  only. 
"  I  *  ask  those  who  thrust  upon  us  an  unity  of  will  between  the 
Father  and  the  Son,  whether  Christ  is  at  this  day  in  us  by  truth 
of  nature,  or  by  harmony  of  will  ?  For  if  the  Word  is  truly 
made  Flesh,  and  we  truly  receive  the  Word,  being  Flesh,  in 
the  Food  of  the  Lord,  how  must  He  not  be  thought  to  abide 
by  nature  in  us.  Who,  being  born  Man,  took  the  nature  of  our 
flesh  inseparably  to  Himself,  and,  under  the  Sacrament  of  the 
Flesh  to  be  communicated  to  us,  blended  the  nature  of  His  Flesh 
with  the  Divine  Nature  ?'' 

And  as  to  the  other  Sacrament,  S.  Hilary  ^  says,  "  The 
Apostle  teacheth,  from  the  nature  of  Sacraments,  that  this  is 
the  unity  of  the  faithful.  ^  As  many  as  have  been  baptized  unto 
Christ,  have  put  on  Christ.  There  is  neither  Jew  nor  Greek, 
there  is  neither  bond  nor  free,  there  is  neither  male  nor  female ; 
for  ye  are  all  one  in  Christ  Jesus  ^/  But  that  in  so  great  variety 
of  nations,  conditions,  sexes,  they  are  one,  is  this  from  consent 
of  the  will  or  from  the  unity  of  the  Sacrament,  in  that  they 
both  have  One  Baptism,  and  all  have  put  on  One  Christ  ?  What 
has  concord  of  minds  to  do  here,  seeing  they  are  thereby  one. 


4  ])e  Tiin.  viii.  13.  *  lb. 

fi  Gal.  Hi.  27,  28. 


10  ESSENTIAL   UNITY 

thatj  by  the  nature  of  One  Baptism,  they  are  clothed  with  One 
Christ?^' 

The  first,  then,  and  very  chiefest  character  of  Unity  is  not 
any  thing-  which  comes  forth  from  us ;  it  is  infused  into  us  by 
God.  But  this  it  is  man^s  part  to  receive,  and  he  receives  it 
by  faith.  "  There  is  One  Body  and  One  Spirit  f  "  One  Body,'' 
as  held  together  by  the  "One''  Holy  "  Spirit;"  "  One  Body," 
of  all  which  are  and  have  been  and  shall  be,  all  too  who  before 
Christ's  Coming  believed  in  Him  and  pleased  Him.  "  For  to 
this  end,"  says  S.  Chrysostom '',  "  was  the  Spirit  given,  that 
He  might  unite  those  who  are  separated  by  race  and  by  different 
manners ;  for  old  and  young,  rich  and  poor,  child,  youth,  and 
man,  male  and  female,  and  every  soul  become,  in  a  manner,  one, 
and  more  entirely  so  than  if  there  were  one  body." 

S.  Paul  also,  following  our  Lord,  places  the  origin  of  unity 
in  God.  God  maketh  us  one  body,  by  giving  to  us  One  Spirit, 
ingrafting  us  into  One  Christ  through  One  Baptism,  regenerating 
us  to  "  one  hope  of  our  calling,"  freely  giving  to  us,  sonship, 
heaven,  infusing  into  us  One  Faith ;  for  "  faith,"  he  says,  "  is 
the  gift  of  God." 

But  from  this  also  S.  Hilary^  argues,  that  our  union  is  an 
union  of  nature,  not  of  will.  "  They  who  were  of  one  heart  and 
of  one  soul,  I  ask,  were  they  one  through  the  Faith  of  God? 
Yes;  through  faith  was  the  heart  and  soul  of  all  one.  And 
the  faith  was  it  one  or  more  ?  One  certainly,  since  the  Apostle 
himself  sets  forth  '  One  Faith '  as  '  One  Lord,'  and  '  One 
Baptism,'  and  '  One  Hope,'  and  ^  One  God.'  If,  then,  through 
faith,  i.  e.  by  the  nature  of  one  faith,  all  were  one,  why  is  there 
not  an  unity  by  nature  in  those  who  are  one  by  the  nature  of 
One  Faith?" 

But  it  is  of  man  to  retain  the  faith  which  he  has  received. 
The^  have  not  the  same  Lord,  who  do  not  believe  the  same 
truth  as  to  Him.  The  heretics  of  old,  who  did  not  believe  that 
the  Son  was  Con- Substantial,  Co-Eternal,  and  Co-Equal  with 
the  Father,  or  that,  w^hen  Incarnate,  He  had  a  human  soul,  or 
true  flesh  truly  taken  of  the  Virgin  Mary,  or  that  the  Blessed 
Virgin  bare  Him  Who  w^as  God,  or  who  held  that  God  dwelt 

7  Ad  loc.  Horn.  9,  p.  207,  Oxf.  Tr.  "^  1.  c.  §  7. 


OF   THE   CHURCH    OF   CHRIST.  11 

only  in  the  Man  Christ  Jesus,  or  contrariwise,  that  the  Man- 
hood was  absorbed  into  God,  or  that  our  Lord  had  no  human 
will — these  and  whatsoever  else  there  was  of  ancient  heresy 
on  the  Holy  Trinity  and  the  Incarnation,  believed  not  the  same 
Lord ;  as  neither  did  the  Pelagians  believe  in  what  He  wrought 
for  us,  and  the  Donatists  denied  the  existence  of  that  mystical 
body,  whereof  He  was  the  Head. 

The  Faith,  S.  Paul  says,  is  one,  one  unchangeable  faith, 
admitting  neither  of  enlargement  nor  diminution,  so  that  either 
what  the  Apostles  believed  and  taught  the  whole  Church  as 
faith,  should  cease  to  be  faith,  or  that  any  thing  should  become 
faith  which  they,  full  of  the  Holy  Ghost,  knew  not  and  taught 
not  as  the  faith.  But  since  the  faith  is  one,  one  whole,  then 
whosoever  parteth  with  or  altereth  any  portion  of  the  one 
faith,  in  fact  changes  the  whole,  so  that  it  is  not  the  same 
faith,  whence  the  stress  in  the  Athanasian  Creed  on  ^^  keeping 
the  faith  whole  and  undefiled.'''' 

This  unity,  derived  from  our  Blessed  Lord  as  Head  of  the 
Church,  is  imparted  primarily  through  the  Sacraments.  S.  Paul 
says,  that  "  all,  baptized  into  Christ,  have  put  on  Christ,''^  and, 
having  put  Him  on,  are  one  in  Christ.  And  of  the  Holy 
Eucharist,  "  We,  being  many,  are  one  bread  and  one  body  :  for 
we  are  all  partakers  of  that  one  Bread  ^J'  By  Baptism  we  are 
ingrafted  into  the  mystical  Body  of  Christ ;  by  partaking  of 
His  Body,  we  continue  to  be  members  of  His  Body.  But 
as  Christ  Himself  worketh  all  things  in  all.  He  baptizeth  in- 
visibly. He  consecrateth.  He  strengtheneth  those  who  stand. 
He  restoreth  those  who  fall ;  yet  to  signify  to  us  that  He  doeth 
it.  He  useth  the  outward  ministry  of  men,  appointed  in  suc- 
cession, from  the  day  when  He  breathed  on  the  Apostles,  and 
said,  "  Receive  ye  the  Holy  Ghost ;  whose  soever  sins  ye  remit, 
they  are  remitted  unto  them ;  and  whose  soever  sins  ye  retain, 
they  are  retained  ^."  Such  an  organization,  as  essential  to  the 
transmission  of  grace  from  Christ  our  Head,  seems  to  lie  in  the 
words  of  S.  Paul,  "  holding  the  Head,  from  which  all  the  body 
by  joints  and  bands  having  nourishment  ministered,  and  knit 
together  ^/'  "  according  to  the  effectual  working  in  the  measure 

^  1  Cor.  X.  17.  '   S.  .Tohn  xx.  22,  23.  ^  Col.  ii.  19. 


12  ESSENTIAL   UNITY 

of  every  part^  increaseth  with  tlie  increase  of  Go(l\''''  The 
*^- joints  and  bands '''  are^  in  the  image  of  the  body,  naturally 
those  ministers  by  which  the  whole  body  is  held  together  in  one, 
and  through  which  spiritual  nourishment  is  ministered  to  the 
growth  of  the  whole.  Certainly,  the  Apostolic  ministry  was  to 
continue  to  the  end  of  the  world.  ^^  Apostles,  prophets,  evan- 
gelists, pastors,  and  teachers,"*^  or  those  in  their  stead.  He  set  in 
the  Church,  "  for  the  edifying  of  the  Body  of  Christ,  till  we  all 
come  in  the  unity  of  the  faith  and  of  the  knowledge  of  the  Son 
of  God,  unto  a  perfect  man,  unto  the  measure  of  the  stature  of 
the  fulness  of  Christ.'''' 

Thus,  then,  we  have  from  Holy  Scripture,  as  means  and  con- 
ditions of  the  unity  of  the  Church,  One  All-Perfect  Author,  the 
"  One  God  and  Father  of  all ; "  one  end  to  which  all  tends,  the 
"one  hope  of  our  calling;^-'  "One  Head,^-*  the  Head  of  the 
Church,  our  "  One  Lord;''''  "One  Spirit,''''  giving  life  to  every 
living  member ;  the  same  Sacraments,  "  One  Baptism,''^  and 
"  One  Bread,^^  by  which  we  are  all  ingrafted  into  or  maintained 
in  the  One  Body  of  our  One  Head ;  one  Apostolic  descent  of  the 
Bishops  and  Pastors  of  the  flock,  coming  down  from  One ; 
^'^One''''  common  "Faith,''''  that  which  was  given  once  for  all, 
with  the  anathema  that  we  hold  no  doctrine  at  variance  with  it, 
although  an  Angel  from  Heaven  were  to  preach  it.  Of  these  we 
are  receivers  only. 

These  if  any  wilfully  reject,  they  reject  Christ.  They  sever 
themselves,  not  only  from  the  Body  of  Christ,  but  directly  from 
the  Head,  loosing  the  band  which  binds  them  unto  Him.  These 
while  Christian  bodies  retain,  they  are,  so  long,  like  the  river 
which  "  went  out  of  Eden  to  water  the  garden ;  and  from  thence 
it  was  parted  and  became  into  four  heads.''^  They  come  from  the 
Fountain  of  blessedness ;  they  flow  down  to  the  Ocean  of  the 
Eternal  Love  of  God ;  they  water  the  parched  land ;  they  cool 
and  refresh  the  weary  and  the  thirsty  in  the  places  which  God 
has  appointed  for  them  with  the  one  stream  coming  down  from 
Him.  They  are  one  in  their  One  Original,  from  which  they 
continually  and  unchangeably  derive  their  being.  They  adore 
God,  the  Father,  Son,  and  Holy  Ghost,  with  the  same  new  song 

3  Eph.  iv.  16. 


OF  THE  CHURCH  OF  CHRIST.  13 

of  the  Gospel ;  they  confess  Him  in  the  same  words  of  Apostolic 
Faith;  they  offer  to  Him  the  same  incense  of  praise^  and  the 
same  Holy  Offering  whereof  Malachi  foretold,,  ^^  from  the  rising 
of  the  sun  to  the  going  down  of  the  same/-'  pleading  on  earth  to 
the  Eternal  Father  that  One  Sacrifice,  as  presented  in  Heaven ; 
they  receive  the  same  ^'  Bread  which  came  down  from  Heaven  to 
give  life  to  the  world/^  Unknown  in  face,  in  place  separate, 
different  in  language,  opposed,  alas !  in  some  things  to  one 
another,  still  before  the  Throne  of  God  they  are  One  Holy 
Catholic  Apostolic  Church;  each  several  portion  praying  for 
itself  and  for  the  rest,  united  in  the  prayers  and  oblation  which 
it  offers  for  all,  by  the  One  Bread  and  the  One  Spirit  which 
dwelleth  in  all.  ^'  In  which  mystery ''  (the  Holy  Eucharist) , 
says  S.  Cyprian,  ^^  our  people  are  shown  to  be  united,  so  that,  as 
many  grains  collected  and  ground  and  mingled  together  make 
one  bread,  so  in  Christ,  Who  is  the  Heavenly  Bread,  we  may 
know  that  there  is  one  Body  wherewith  our  whole  number  is 
conjoined  and  united  ^J' 

But  is  then  the  whole  unity  of  the  Church  from  God  and  to 
God  alone,  so  that  it  involves  duties  to  God  only,  and  none  from 
man  to  man?  Of  the  early  Christians,  the  Holy  Ghost  bears 
witness  that  they  were  at  first  "  of  one  heart  and  of  one  soul.^-* 
The  intensest  conception  of  human  affection,  which  the  range  of 
heathen  poetry  could  imagine  as  having  been  once  realized,  that 
they  were  ^^  twain  in  body,  one  in  soul,"*^  was  brought  into  being 
by  the  Day  of  Pentecost,  not  in  two,  but  in  thousands.  For 
there  was,  what  no  imagination  could  conceive,  not  one  soul  in 
all,  but  One  Holy  Spirit,  dwelling  indivisibly  in  each.  One  and 
the  Same  filling  each  soul,  the  very  Same  in  each,  binding  them 
together  by  the  virtue  of  the  Holy  and  Consubstantial  Trinity, 
melting  all  into  a  perfect  oneness  of  will  by  the  fire  of  love 
which  God  is.  Well  might  the  heathen  say  then,  '^  God  is 
among  them  of  a  truth. ''^  For  the  glory  which  Christ  gave 
them  was  greater  than  that  of  miracles ;  it  was  the  greatest  of 
all  miracles,  when  souls  purified,  by  His  indwelling,  from  passion 
and  envy  and  all  unlove,  presented  no  longer  let  or  hindrance  to 
His  all- pervading  warmth,  but  through  the  love  of  Christ  were 


63,  ad  CfficU.  §  10,  p.  191,  Oxf.  Tr. 


14  ESSENTIAL    UNITY 

one,  He  says,  "  as  We  are  One/^  Whose  Oneness  is  indivi- 
sible. 

The  Divine  gift  of  Unity  requires,  as  a  corresponding  duty, 
mutual  love,  as  the  exercise  of  that  "  love  of  God  which  is  shed 
abroad  in  our  hearts  through  the  Holy  Grhost  which  is  given  to 
us."  This  has  been  called  "subjective^"'  unity,  or  "unison  of 
wills,^"'  and  of  this,  intercommunion  is  the  natural  expression. 
But  is  all  unity  forfeited,  where  the  unity  of  intercommunion  is 
suspended  ?  No  one,  in  the  face  of  Church-history,  can  or  does 
maintain  that  all  interruptions  of  intercommunion  destroy  unity. 
For  Church-history  records  too  many  such  interruptions,  which 
(although  never  probably  without  fault,  on  the  one  side  or  on 
both,)  yet  did  not  exclude  either  side  from  the  body  of  Christ. 
Unlove  began  its  work  even  in  Apostles'*  times.  At  Corinth, 
already,  our  Lord^s  words,  "  By  this  shall  all  men  know  that  ye 
are  My  disciples,  if  ye  have  love  one  to  another,^-*  were  in  a 
degree  eclipsed.  Divisions  began  within  the  single  Church.  In 
the  next  century,  was  that  first  wider  rent  in  the  Christian  body, 
when  the  Bishop  of  Bome,  against  the  remonstrance  of  many 
Bishops,  renounced  the  communion  of  the  Asiatic  Churches^ 
because  they  followed,  as  to  the  keeping  of  Easter,  a  tradition 
different  from  that  of  Rome  and  of  the  other  Churches.  "  The 
East,-*^  says  S.  Epiphanius  %  "  differing  from  the  West,  they 
received  not  from  each  other  tokens  of  peace. ^''  The  strife  ceased 
not  until  the  Council  of  Nice.  Again,  in  the  next  century,  was 
the  temporary  severance  between  Bome  and  both  Asiatic  and 
African  Churches,  through  the  Bishop  of  Rome,  of  whom  one, 
now  counted  a  saint,  said  ^,  "  While  thinking  that  all  may  be 
excommunicated  by  him,  he  excommunicated  himself  alone  from 
all.'''  This  was  allayed  seemingly  by  a  subsequent  peace-loving 
Bishop  of  Rome,  but  the  question  on  which  they  disagreed  was 
settled  by  the  large  Council  of  Aries,  not  by  the  Bishop  of 
Rome. 

Lucifer,  once  an  exile  for  the  faith,  and  ready  to  suffer  death 
for  it,  created  a  schism  between  Catholics.  Paulinus,  whom  he 
hastily'   consecrated   against    S.    Meletius,  was   recognized   at 

5  Haer.  70,  n.  9,  p.  821. 

«  S.  Firmil.  in  S.  Cyprian,  Ep.  75,  §  25,  p.  284,  Oxf.  Tr. 

'  Praeproperus,  Ruf.  H.  E.  i.  27. 


OF    THE    CHURCH    OF    CHRIST.  15 

Alexandria  and  Rome;  S.  Meletius  remained  in  the  communion 
of  the  Easterns.  S.  Basil  toiled  in  vain  to  heal  the  schism  % 
and  blamed  the  Westerns  for  their  "pride^  haughtiness^  pre- 
cipitancy ^''^  S.  Meletius,  out  of  communion  with  Rome,  pre- 
sided (as  it  were,  marked  out  by  God)  at  the  Second  General 
Council.  On  his  death,  the  fathers  of  the  Council,  with  the 
people  of  Antioch,  filled  up  his  place,  maintaining  the  rights  of 
the  Eastern  Church,  and  after  fifty-six  years  the  schism  was 
healed,  a  successor  in  the  line  of  S.  Meletius  bringing  back  all 
into  one  flock.  S.  Meletius,  when  departed,  was  owned  to  be  a 
saint  by  those  who,  in  his  lifetime,  owned  him  not  as  a  bishop. 
Lucifer,  who  created  the  schism,  himself  closed  a  life  of  labour 
for  the  faith  by  forming  a  small  schismatic  body  in  Sardinia; 
yet,  for  his  faith^s  sake,  is  called  by  S.  Jerome,  who  wrote  against 
his  sect,  ^^  the  blessed  Lucifer  ^" 

What,  when  in  the  troubles  as  to  S.  Chrysostom,  saints  were 
on  opposite  sides,  and,  in  the  cessation  of  intercourse  between 
Rome  and  Alexandria,  the  African  Bishops  had  to  exhort  the 
Bishop  of  Rome,  that  "  each  ^  Church  should  keep  towards  the 
other  the  peace  which  the  Lord  commanded  "^^ 

The  Fifth  General  Council,  overruled  by  God  to  good,  yet 
assembled  by  an  heretical  emperor,  at  the  instigation  of  a  heretic, 
was  (in  part  through  the  vacillation,  the  alternate  assent  and 
dissent,  of  Vigilius)  the  occasion  of  a  schism  which  rent  the 
West,  Africa,  Upper  Italy  from  east  to  west,  and  even  Ireland, 
nor  was  the  schism  wholly  healed  for  150  years*. 

Our  own  heathen  ancestors,  in  our  S.  Augustine^s  time,  were 
in  great  measure  converted  by  those  who  were  not  in  com- 
munion with  Rome,  yet  God  blessed  the  zeal  of  both  for  His 
glory. 

More  miserable  was  that  great  breach,  ^prepared  perhaps  for 
centuries,  and  which  has  lasted  until  now,  between  the  East  and 
West.  Miserable  in  its  origin  and  its  issue.  A  quarrel  begun 
by  two  Christian  Patriarchs  about  authority  over  a  province 
newly  recovered  to  the  Christian  Faith*,  strengthened   subse- 

8  See  Pusey's  "Councils,"  pp.  243—252. 

«  lb.  p.  252.  »  Adv.  Luclf.  c.  20,  0pp.  ii.  193. 

2  Cone.  Afr.  c.  68.     Cone.  T.  ii.  p.  1334,  Col. 

3  See  Hefele,  Concilien-Gesch.  ii.  899. 

♦  Bulgaria.     The  province  had  originally  belonged  to  the  Patriarchate  of  Con- 


16  ESSENTIAL    UNITY 

quently   by    offensive    answers    to    an   oiFensive    writing',    and 
anathema  answered  by  anathema ;  involving*  a  people  which  was 
acknowledged  to  be  orthodox ;  embittered,  in  later  times,  by  the 
mixture  of  this  world^s  politics,  the  capture  of  Constantinople 
under  the  banner  of  the  Cross,  amid  excesses  from  which  even 
the  Saracens  abstained ;  the  establishment  of  Latin  Emperors  of 
Constantinople,  and  multiplication  of  Latin  Patriarchs  and  Bishops, 
sometimes  scandalous  in  their  lives,  oppressive  to  the  Greeks, 
whom  they  ejected,   banished,  or   at   times   destroyed.     ^^  The 
Latins,^"*  says  Fleuri  ^,  '^  defeated  the  very  end  they  had  in  view. 
The  conquest  of  Constantinople  drew  after  it  the  loss  of  the 
Holy  Land,  and  made  the  schism  of  the  Greeks  irremediable.''-' 
The  conditions  of  reconciliation  were,  absolute  submission  to  an 
authority  which  had  grown  up  since  the  separation.     They  were 
to  purchase  help  against  heathen  or  Mohammedan  invaders  by 
the  surrender  of  the  Patriarchal  system  which  they  had  from  the 
times  of  General  Councils  **,  which  had  the  sanction  of  the  Uni- 
versal Church,  and  was  bound  up  with  all  their  memories  of  all 
the  victories  of  the  Faith  over  heresy.     Or  lands  were  offered  to 
princes  to  whom  they  did  not  belong",  on  the  condition  that  they 
would  renounce  obedience  where  it  was  due,  and  transfer  it  where 
it  was  not  due.    If  we  may  judge  of  the  sentiments  of  the  Greeks 
from  one  of  their  able  and  moderate  writers,  Elias  Meniates, 
Bishop  of  Zerniza  towards  the  end  of  the   17th  century,  says, 
"  I  hold  the  dispute  about  the  supreme  power  of  the  Pope  to  be 
the  principal  cause  of  our  divisions.     This  is  the  wall  of  division 
between  the  two  Churches.     The  chief  controversy  I  hold  to  be 
about  the  sovereignty  of  the  Pope.     For  this  is  at  this  time  the 
great  wall  of  separation  which  divides  the  two  Churches.     If  all 
Christians  were  agreed  on  this  chief  point,  viz.,  how  the  Church 
was  to  be  governed,  whether  by  aristocratieal  rule  as  we  think, 
or  monarchical  as  the  Latins  think,  there  would  be  very  little 
trouble  in  agreeing  about  the  rest  ^/^ 

Btantinople.  When  Arian  emperors  expelled  the  orthodox  bishops  and  put  Arians 
into  the  see,  it  put  itself  under  the  Patriarchate  of  Rome.  The  inhabitants  were 
driven  out  by  the  heathen  Bulgarians,  who  were  converted  from  Constantinople. 
Rome  claimed  them,  and  pronounced  anathemas  to  S.  Ignatius  as  well  as  to 
Photius  on  this  ground,  as  indeed  the  dispute  was  first  with  S.  Ignatius. 

5  Disc.  6,  sur  I'Hist.  Eccl.  t.  18,  §  5.  «  Cone.  Const,  i.  can.  2.  Chalc.  can.  28. 

'  Lapis  OfFensionis,  L.  2,  c.  1  init.,  quoted  by  M.  Trevern,  Discuss.  Amicale, 
T.  i.  p.  231. 


OP  THE  CHUUCH  OF  CHRIST.  17 

And  can  we  think  that  the  whole  guilt  of  this  miserable  rent 
has  fallen  upon  one  side  only ;  that,,  when  both  East  and  West 
confess  the  same  Mysteries  of  the  Faith,  the  East  is  no  part  of 
the  Church  of  Christ,  because  it  does  not  subject  itself  to  the 
West,  under  which  God  did  not  place  it  ?  Moses  and  Aaron 
pleaded  with  God,  "  Shall  one  man  sin,  and  wilt  Thou  be  ^vroth 
with  all  the  congregation  ^  ?■'"'  And  are  we  to  assume,  whatever 
were  the  original  wrong  tempers  of  two  Greek  Patriarchs, 
that  their  sin  either  then  involved  the  innocent,  or  now 
lives  on  so  fatally,  after  so  many  centuries,  when  terms  are 
imposed  so  different  from  those  in  the  first  quarrel  ?  And 
that,  when  the  great  Russian  Empire,  converted  to  the  faith 
by  the  preaching  of  Monks  and  Missionary  Bishops  since 
the  separation  of  the  East  and  West  ^,  is  a  witness  to  the  Greek 
Church,  that  she  is  a  true  member  of  the  One  Church  !  "  Rome 
cannot  show,  since  she  has  been  divided  from  the  East,  a  con- 
version on  so  large  a  scale,  so  complete,  so  permanent  \^^  And 
now,  too,  the  Russian  Church  has  been,  and  is,  through  Apos- 
tolic Bishops,  winning  tens  of  thousands  beyond  the  bounds  of 
the  Russian  Empire  to  the  faith  of  Christ. 

In  the  great  schism  of  the  Western  Church,  in  which  the 
Churches  of  the  West  were  for  forty  years  nearly  equally  divided, 
each  party  was  by  the  other  regarded  as  schismatic,  yet  we 
cannot  doubt  that  each  belonged  to  the  true  Church  of 
Christ. 

"  After  domination  in  temporals  and  spirituals  was  multiplied 
in  the  Church,^^  says  Gerson,  "  men  began  intrusions  and  schisms 
in  the  Roman  Church ;  for  the  sake  of  which  dominations  and 
powers  there  were  continually  hatreds  and  rancours  between 
the  Supreme  Pontiffs,  the  Roman  Emperors,  and  temporal 
Lords  \" 

There  is,  then,  no  ground  to  assume  that  suspensions  of  inter- 
communion (sad  and  mournful  as  they  are)  in  themselves  hinder 
either  body  from  being  a  portion  of  the  Body  of  Christ.     The 

»  Numb.  xvi.  22. 

3  See  the  Archimandrite  Macarius's  History  of  Christianity  in  Russia,  p.  394,  in 
Allies'  "  Church  of  England  cleared  from  charge  of  Schism,"  pp.  498,  499,  sup- 
plied by  Rev.  W.  Palmer. 

1  Allies,  ib.  p.  500. 

3  Status  Ecclesiffi  in  V.  et  N.  T.  0pp.  t.  ii.  p.  155. 


18  ESSENTIAL   UNITY 

Donatists  were  not  merely  separated  from  the  Catliolic  Church 
throughout  the  world,  but  denied  its  existence,  and  claimed  to 
be  the  whole  Church.  The  body  was  formed  on  a  heresy, 
rejected  by  the  English  Church  ^.  Probably  real  schism  is 
always  united  with  heresy,  whether  as  springing  from  it  or 
degenerating  into  it.  There  may  be  schismatic  acts,  which 
have  not  the  deadliness  of  the  sin  of  schism,  as  there  may  be 
degrees  of  unlove  in  an  individual,  which  do  not  cast  the  Spirit 
of  God  out  of  his  soul.  We  believe  the  Church  to  be  universal, 
although  there  are  large  tracts  of  the  world  which  it  has  not 
reached,  or  from  which  it  has  been  driven  out ;  we  believe  the 
Church  to  be  holy,  notwithstanding  that  the  evil  is  more  on  the 
surface  than  the  good;  we  believe  the  prophecy  to  have  been 
fulfilled,  "  neither  shall  men  learn  war  any  more,^^  although 
peace  has  been  in  these  last  days  the  exception  among  Chris- 
tians j  we  believe  our  Lord^s  words,  that  love  is  the  test  of  His 
disciples,  and  that  thereby  shall  they  be  known  among  men, 
although  unlove  and  jealousy  and  self-interest  and  anger  are 
far  more  visible.  Well  then  may  we  believe  that  the  several 
Churches,  owning  the  same  Lord,  united  to  Him  by  the  same 
Sacraments,  confessing  the  same  Faith,  however  their  prayers 
may  be  hindered,  are  still  one  in  His  sight.  Whom  all  desire  to 
receive.  Whom  all  confess.  Whose  Passion  all  plead  before  the 
Father,  in  Whom  Alojie  all  alike  hope.  And  so  as  to  our- 
selves, our  divines  maintained  (under  appeal  to  a  free  general 
Council  of  the  whole  East  and  West,  while  there  was  yet  hope, 
ftnd  God^s  Arm  is  not  shortened,  that  He  should  not  yet  turn 
the  hearts  of  the  fathers  to  the  children,  and  the  children  to  the 
fathers),  that  we  have  done  nothing  to  forfeit  the  Communion 
of  the  rest  of  Christendom. 

[The  following  passage  from  the  same  work  *,  on  the  position 
of  the  English  Church  with  reference  to  the  Orthodox  Church, 
is  here  given  in  anticipation  of  a  fuller  discussion  of  the  sup- 
posed dogmatic  difference  between  the  two  Churches,  in  the 
hope  that  the  spirit  which  pervades  these  remarks  may  find  a 

?  Art.  XXVI. 

*  Pp.  262 — 266.  The  notes  are  omitted,  as  it  is  intended  shortly  to  publish  in 
this  Series  a  Tract  on  the  special  subject,  in  which  the  materials  contained  iu  the 
Notes  will  be  reproduced. 


OF   THE    CHURCH    OF    CHRIST.  19 

response  in  the  hearts  of  many^  and  dispose  them  rather  to 
extenuate  than  to  aggravate  the  difference^  and  to  seek  a  solu- 
tion of  the  difficulty,  rather  than  to  find  in  it  an  argument  for 
perpetuating  division.] 

"  And  now  God  seems  again  to  be  awakening  the  yearning 
to  be  visibly  one,  and  He  Who  Alone,  the  Author  of  peace  and 
the  Lover  of  concord,  must  have  put  it  into  men^s  minds  to 
pray  for  the  Unity  of  Christendom,  will,  in  His  time,  we  trust, 
fulfil  the  prayer  which  He  Himself  has  taught.  It  is  not  our 
insular  self-importance;  it  is  from  beyond  the  seas  that  the 
voice  has  come,  yea^  it  is,  we  trust,  His  Voice,  '  Who  ruleth 
the  seas  and  the  noise  of  his  waves,  and  the  tumult  of  the 
people,"*  Who  has  called  to  us  to  prepare  ourselves  to  be  such 
as  He  may  employ  for  the  reunion  of  Christendom.  The  autho- 
rities of  the  great  Russian  Church  (we  hear,  as  sounds  floating 
on  the  breeze)  look  favourably  on  the  wish  for  restored  com^ 
munion.  Our  position  gives  us  an  advantage  towards  her  also ; 
because,  while  we  are  wide-spread  enough  to  be  no  object  of 
contempt,  there  can  be  no  dread  on  either  side  of  any  inter-r 
ference  with  the  self-government  of  each,  in  the  portion  of  God^s 
heritage  which,  in  His  Providence,  each  occupies.  We  have  no 
ground  to  fear  in  regard  to  her,  lest  she  should  force  back  upon 
us  that  vast  practical  system,  still  prevalent  in  the  Western 
Church,  which  was  one  occasion,  and  is  the  justification,  of  our 
isolated  condition.  We  had  nothing  to  do  with  the  great  schism 
of  the  East  and  West.  Convinced  that  (as  the  Council  of 
Florence  states)  the  Greek  and  Latin  Fathers,  though  using 
different  language,  njeant  the  same  as  to  the  Procession  of  God 
the  Holy  Ghost,  we  should  have  nothing  to  ask  of  her, — except 
Communion.  With  regard  to  her  too,  we  may  have  a  Pro- 
vidential Office,  that  we  too  have  received  the  Filioque,  not  by 
any  act  of  our  own,  but  as  circulated  insensibly  throughout  the 
Latin  Church ;  and  while  we  could  not  part  with  what,  through 
so  many  centuries,  has  been  the  expression  of  our  common  faith, 
we  might  still  reject  with  Anathema  the  heresy  which,  since 
Photius,  has  been  imputed  to  it,  and  which  the  Greek  Church 
now  seems,  by  an  inveterate  prejudice,  to  think  to  be  involved 
in  it.     Yet  it  is  plain  that,  long  after  the  schism,  her  great 


20  ESSENTIAL  TJNITt   OP   THE   CHURCH    OF   CHEIST. 

writers  and  Bishops  did  not  think  so.  Else  they  could  not 
have  proposed  to  the  Latin  Church_,  only  to  remove  the  word 
from  the  Creed,  while  continuing  to  teach  or  sing  it  elsewhere 
as  they  pleased.  For  had  they  thought  the  formula  to  contain 
heresy,  this  would  have  involved  connivance  in,  and  assent  to, 
heresy.  But  if  the  objection  lies  only  to  the  informality  or 
mistake  of  altering  the  common  Creed,  this,  it  seems,  was 
unintentional  on  the  part  of  the  Western  Church;  and  we 
clearly  had  nothing  to  do  with  it ;  nor  had  we  with  what  seems 
to  have  been  a  mistake  on  the  part  of  the  Council  of  Florence, 
who,  laying  down  that  the  two  formulae  had  been  used  in  the 
same  sense  by  the  great  fathers,  the  hia  rov  Tlov  by  the  Greek, 
the  Filioque  by  the  Latin,  drew  the  strange  inference  that  the 
Greeks  should  adopt  the  formula  used  by  the  Latin  fathers. 
We  had  no  share  in  this ;  we  only  ask  to  continue  to  use  the 
formula,  which,  without  any  act  of  our  own,  has  been  the  ex- 
pression of  our  faith  immemorially.  The  Greeks,  who  value 
so  much  an  inherited  faith,  could  not,  we  trust,  be  insensible  to 
the  claim.  If,  on  such  terms  and  on  such  explanations  of  our 
belief  as  she  may  require  and  we  could  give,  communion  should 
be  restored  between  us,  a  great  step  would  have  been  gained 
towards  the  reunion  of  all  Christendom.^'' 


GILBERT    A.JND    RIVINGTON,   PRlNlEHs,   SI.    JOHN's   st^UARK,    LO^D^N. 


OCCASIONAL  PAPER 
OF  THE  EASTERN  CHURCH  ASSOCIATION. 

No.  III. 


YEARNINGS   AFTER   UNITY   IN   THE 

EAST. 


(FROM  THE  WRITINGS  OF  THE  MOST  REVEREND 
GREGORY  OF  BYZANTIUM,  METROPOLITAN  OF  CHIOS.) 


WITH  REMARKS  THEREON, 

BY 

GEORGE  WILLIAMS,   B.D. 

SENIOR   FELLOW   OF   KING'S   COLLEGE,    CAMBEIDGE. 


'Ou  irav  %6os  a.TroaxK^'-^  ^"^5  'EK«:\'»j(rtay  iVxuet, 

aXKh.  rh  irphs  ^latpophy  &yov  rod  SSyjiaTOS. — TheophtlacT. 


Hontfon : 
EIVINGTONS,  WATERLOO  PLACE ; 


HIGH    STREET, 

©ifortr. 


TEINITY   STREET, 

Camtttlrge. 


1866. 
\_All  rights  reserved.'] 


LONDON : 

GILBERT  AND   EIVINGTOX,    PRINTEB8, 

ST.  JOHN'S   SQUARE. 


DEDICATION. 


King's  College,  Cambridge, 
Festival  of  the  Annunciation,  1866. 

My  dear  Hope^ — Permit  me  to  inscribe  to  you  the  following 
pages^  prepared  under  your  roof,  and  bearing  on  a  subject  in 
which  I  know  you  to  take  a  lively  interest.  They  relate  to 
the  aspirations  after  Christian  Unity  expressed  by  an  eminent 
Oriental  Prelate^  and  bear  very  directly^  as  I  have  endeavoured 
to  show^  on  the  longing  desire  of  many  among  ourselves  after 
more  intimate  relations  with  the  great  Eastern  Church.  And  it 
is  surely  a  most  remarkable  and  memorable  combination^  which 
presents  to  us  a  Gregory  of  Byzantium^  Metropolitan  of  Chios, 
as  mediator  for  the  reconciliation  to  the  Catholic  Family  of  the 
Church  founded  by  Gregory  the  Illuminator  in  the  far  East; 
and  in  that  capacity — unconsciously  to  himself — helping  forward 
a  better  mutual  understanding  between  the  Orthodox  Church 
and  that  founded  by  the  pious  care  of  Gregory  the  Great  in  the 
then  remotest  West.  If  only  the  large-hearted  and  intelligent 
charity  exhibited  by  the  Archbishop  of  Chios  in  the  pages 
of  his  learned  Treatise,,  were  more  widely  diffused  among  us,  the 
hindrances  to  Catholic  Unity,  which  we  have  discussed  together, 
insurmountable  as  they  now  appear,  would  speedily  vanish  away, 
and  the  idea  of  "  one  fold  and  one  Shepherd  '^  would  no  longer  be 
regarded  as  an  unattainable  dream  of  a  visionary  and  enthusiastic 

A  2 


IV  DEDICATION. 

imagination.  The  reviving  faith  of  divided  Christendom  would 
then  grasp  the  Divine  promise,  "  there  shall  be  •"  and  the  kind- 
ling charity  of  Christian  brotherhood  would  set  itself  in  earnest 
to  realize  it,  "  being  fully  persuaded  that  what  He  hath  pro- 
mised, He  is  able  also  to  perform.^^ 

Yours  most  affectionately, 

George  Williams. 

A.  J.  B.  Beresford  Hope,  Esq.,  M.P., 
Bedgebiiry  Park. 


N.B. — This  Series  of  Tracts  will  be  issued  gratuitously  to  the  Members  of  the 
Eastern  Church  Association;  and  may  be  procured  by  non- Subscribers  of 
Messrs.  Rivington  :   London,  Oxford,  and  Cambridge. 

Number  I.,  on  the  "  Apostolical  Succession  in  the  Church  of  England.  A  Letter 
to  a  Russian  Friend."  By  the  Rev.  William  Stubbs,  M.A.,  Librarian  to  His 
Grace  the  Archbishop  of  Canterbury,  and  Vicar  of  Navestock. 

Number  II.,  on  the  "  Essential  Unity  of  the  Church  of  Christ."  Extracted  from 
"  An  Eirenicon  '*  by  E.  B.  Pusey,  D.D.,  Regius  Professor  of  Hebrew,  and  Canon 
of  Christ  Church,  Oxford,  with  the  sanction  of  the  Author. 


YEAENINGS  AFTEE  UNITY  IN  THE  EAST. 


Among  the  numerous  indications  of  an  earnest  longing  after 
the  reunion  of  the  estranged  families  of  the  Holy  Church 
Catholic  which  the  present  age  is  witnessing^  not  one  is  fraught 
with  more  hopeful  promise  to  the  cause  of  the  Christian  faith 
than  that  attempt  to  reconcile  the  Armenian  with  the  Greek 
Orthodox  Church  to  which  I  wish  to  call  attention  in  this 
Paper. 

Yet  it  is  not  merely,  nor  even  mainly,  on  this  account  that  I 
desire  to  bring  these  facts  under  notice ;  but  chiefly  because  of  their 
direct  bearing  upon  the  cause  in  which  our  interests  and  exer- 
tions are  engaged, — that,  namely,  of  the  restoration  of  friendly 
relations,  and  ultimately,  if  it  please  God,  of  inter- communion 
between  ourselves  and  the  Orthodox  Church  of  the  East. 

It  will  not,  therefore,  be  necessary  for  my  purpose  to  enter 
into  any  investigation  of  the  causes  that  have  so  long  alienated 
those  two  venerable  and  important  communities  of  Eastern 
Christendom,  the  Gregorian  Armenians,  and  the  Orthodox 
Greeks.  Still  less  could  it  subserve  any  good  end  to  revive 
the  discussion  of  the  various  points  at  issue  between  them 
for  the  past  fourteen  centuries  of  mutual  crimination  and 
recrimination,  of  misrepresentation  and  misunderstanding. 

Suffice  it  to  say  that  now,  at  length,  through  the  Divine 
mercy,  more  reasonable  counsels  would  seem  to  be  gaining  the 
ascendant ;  the  thick  clouds  of  partiality  and  prejudice  are 
vanishing  away  before  the  cheering  beams  of  Christian  love ; 
the  Sun  of  Righteousness  has  risen  with  healing  in  His  wings 
over  those  two  God-fearing  nations ;  and  that  prophetic  Word 
is  beginning  to  have  its  Evangelical  accomplishment : — '^  The 


6  YEARNINGS    AFTER   UNITY    IN   THE   EAST. 

envy  also  of  Ephraim  shall  depart^  and  the  adversaries  of  Judah 
shall  be  cut  off :  Ephraim  shall  not  envy  Judah^  and  Judah  shall 
not  vex  Ephraim  ^J' 

What  the  blessed  results  of  such  a  reconciliation  would  be, 
can  be  estimated  only  by  those  who  have  witnessed,  as  I  have, 
the  lamentable  consequences  of  the  divisions  of  Christendom 
in  the  East.  My  convictions  on  this  point,  which  I  ventured 
to  express  twenty  years  ago  ^  before  any  idea  of  such  a  recon- 
ciliation had  been  entertained,  have  been  only  confirmed  by 
time.  It  would  be  like  "  life  from  the  dead  ^^  to  the  nations  where 
the  power  of  the  Cross  has  been  paralyzed  for  centuries  by  the 
shameful  factions  of  Its  natural  champions. 

Chief  among  the  living  promoters  of  this  much-to-be-desired 
union  is  Gregory  of  Byzantium,  the  actual  Metropolitan  of 
Chios,  whose  weighty  words  it  is  the  main  object  of  this  paper 
to  introduce  to  the  reader. 

It  is  now  more  than  eighteen  months  ago  that  ^he  com- 
menced in  the  columns  of  the  "  Byzantis,^-'  a  Greek  orthodox 
newspaper,  published  at  Constantinople,  the  issue  of  a  "  Treatise 
on  the  Union  of  the  Armenians  with  the  Catholic  Orthodox 
Church.''^  This  Treatise,  commenced  on  the  1st  of  July,  1864, 
was  continued  in  twenty  numbers  of  the  Journal,  until  October 
'^4th  of  the  same  year,  from  which  date  it  was  interrupted  until 
November  3rd,  1865,  when  it  was  resumed,  and  is  still  being 
continued  in  the  same  Journal. 

This  most  learned  and  valuable  argument,  historical  and 
doctrinal,  for  the  orthodoxy  of  the  Armenian  Church,  so  long 
suspected  by  the  Greeks  to  be  tainted  with  Monophysite  heresy, 
is  one  of  the  most  remarkable  phenomena  of  modern  times,  as 
it  is  certainly  one  of  the  most  able  controversial  works  of  this 
century.  But  it  would  be  beside  my  present  purpose  to  enter 
into  a  review  of  it  in  these  pages.  My  purpose  in  referring 
to  it  is,  to  introduce  a  portion  of  the  Work  which  is  of 
the  greatest  practical  importance  to  ourselves  at  the  present 
juncture,  when  the  possibility  of  the  restoration  of  union  between 
the  Anglican  Church  and  the  Orthodox  Eastern  Church  is 
occupying  the    attention    of  so    many   members  of  our  Com- 

1  Isa.  xi.  13.  2  Holy  City,  vol.  ii.,  pp.  554—556. 


YEARNINGS    AFTER    UNITY    IN   THE   EAST.  7 

munion_,  and  has  already  so  far  attracted  the  attention  of  the 
Convocation  of  Canterbury^  that  a  Committee  of  the  Lower 
House  was  appointed  in  1864,  for  the  purpose  of  considering  the 
subject,,  and  has  been  reappointed  in  the  new  Convocation. 

At  such  a  time,  nothing  could  be  more  opportune  than  the 
opinion  of  a  learned  Prelate  of  the  Orthodox  Eastern  Church  on 
the  means  to  be  adopted  with  a  view  to  restoration  of  inter- 
communion between  two  long-estranged  branches  of  the  Chris- 
tian family ;  and  it  cannot  be  wrong  to  regard  this  action,  taken 
by  the  Metropolitan  of  Chios,  as  providential,  in  view  of  our 
aspirations  after  communion  with  Eastern  Christendom.  It  is 
certainly  most  remarkable  that  a  Greek  Archbishop,  having  no 
knowledge,  as  would  appear,  of  the  recent  progress  of  opinion 
in  this  country  in  favour  of  the  re-union  of  Christendom, 
should  have  furnished,  with  an  entirely  different  view,  precisely 
what  was  most  wanted  for  the  guidance  of  our  own  conduct  in 
opening  negotiations  with  the  East. 

The  Treatise  is  divided  into  Chapters,  of  which  four  were 
completed  before  the  suspension  of  the  work  in  1864.  Of  these. 
Chapter  I.  is  occupied  with  "the  Introduction  and  Progress 
of  Christianity  in  Armenia.''^  Chapter  II.  deals  with  "  The 
Schism  of  the  Armenian  Church,  and  its  Dogmatical  difference 
from  the  Orthodox."*^  In  the  course  of  this  discussion  is  in- 
troduced an  account  of  the  various  attempts  that  have  been 
made  from  time  to  time  to  bring  about  a  reconciliation  of  the 
Orthodox  and  Armenian  Churches  ;  and  long  extracts  are  given 
from  a  Dialogue  between  Nerses  IV.,  Catholicus  of  Armenia,  and 
Lysias  Theorianus,  who  was  appointed  by  the  Emperor  Manuel 
Comnenus,  on  the  part  of  the  Orthodox,  to  confer  with  the 
Armenian  Prelate  on  the  subject  of  the  restoration  of  com- 
munion. This  Conference  took  place  at  Roum-Kale  in  a.d.  1175  ; 
and  the  very  charitable  opening  of  the  discussion  is  so  highly 
creditable  to  both  parties,  and  so  valuable  as  a  precedent  in  all 
like  attempts,  that  I  translate  part  of  it,  as  narrated  by  the 
Greek  interlocutor. 

The  Catholicus. — "  Having  read  the  Imperial  Letter,  I  under- 
stand it  to  be  the  will  of  the  Emperor,  and  of  the  Holy  Church 
of  the  Greeks,  that  if  we  will  correct  our  errors,  they  are  ready 


8  YEAHNINGS   AFTER   UNITY   IN   THE   EAST. 

to  receive  us  as  brethren.  We  desire,  therefore,  to  be  informed 
what  are  the  points  of  Faith  on  which  we  have  erred ;  and  if  we 
can  be  convicted  canonically,  with  Scripture  proof,  we  will  fairly 
and  willingly  receive  correction/^ 

Theorianus. — "I  beg  your  mighty  Holiness  to  receive  my 
remarks  with  your  innate  gentleness,  and  not  to  think  my 
questions  captious;  but  let  this  rule  be  observed  in  the  in- 
terrogatories and  answers  on  both  sides : — When  we  hear  any 
thing  which  seems  of  unsound  meaning,  not  forthwith  to  con- 
clude that  it  is  heretical ;  but  to  inquire  carefully,  and  ascertain 
the  force  of  the  expression,  and  the  mind  of  him  who  adopts  it.^^ 

The  CatJwlicus. — "You  say  well.    So  be  it.''"' 

The  third  Chapter  of  the  Treatise  relates  to  "  The  Phases  and 
Variations  of  Worship  among  the  Armenians.'''' 

The  fourth  to  "The  Ritualistic  Observances  and  Customs  of 
the  Armenian  Church."*^ 

The  fifth  Chapter  of  the  Treatise,  with  which  the  work  was 
resumed  in  November  last,  is  that  which  has  the  most  imme- 
diate practical  interest  for  us,  as  laying  down  principles  directly 
applicable  to  our  case.  It  discusses  the  question,  "  How  the 
Union  of  the  two  Churches  may  be  arranged.''''  Its  importance 
demands  that  the  general  principles  laid  down  in  this  admirable 
scheme  should  be  given  in  full. 

"  In  what  Manner  the  Union  of  the  two  Churches  may  he  effected. 

"  For  the  success  of  this  much-desired  union  two  things  are 
required :  (1)  The  appointment  of  a  Commission  for  the  preli- 
minary investigation  and  explanation  of  existing  differences;  and, 
(^)  The  adoption  of  certain  concessions  and  accommodations,  on 
the  basis  of  the  ancient  precedents  of  the  Catholic  Church. 

"  Of  the  Appointment  of  a  Commission. 

"  1.  The  Commission  to  be  appointed  for  the  explanation  of 
differences  and  the  consideration  of  the  preliminaries  of  Eccle- 
siastical Union,  shall  be  mixed,  being  selected  from  the  most 
enlightened  Clergy  of  the  two  Churches. 

"  2.  The  members  of  the  Commission  to  be  chosen  by  each  side 
shall  be  equal  in  number,  considering  the  question  on  a  perfectly 
equal  footing,  and  in  a  spirit  of  brotherhood. 


YEARNINGS   AFTER   UNITY   IN   THE   EAST.  9 

"  3.  No  inquiry  shall  be  made  concerning  the  validity  of  the 
Orders  and  of  the  Baptism  of  the  Armenians ;  because  all  doubt  on 
this  point  is  a  contradiction  to  the  design  of  negotiations  with  a 
view  to  the  union  and  reconciliation  of  Christian  brethren,  inas- 
much as  such  negotiations  of  necessity  presuppose  the  acknow- 
ledgment of  these,  as  being  incontrovertibly  fundamental  elements 
of  Christianity  :  and  consequently  all  doubt  upon  this  point  ren- 
ders the  appointment  of  a  Commission  impracticable;  for  how 
can  we  confer  with  men  who  are  supposed  to  be  without  a  priest- 
hood and  unbaptized,  in  other  words,  with  heathens,  and  consult 
with  them  on  a  footing  of  equality  and  brotherhood  concerning 
the  doctrines  of  the  Christian  faith  ? 

"  4.  Since  nothing  is  more  easily  excited  than  national  jealousy, 
therefore,  for  the  removal  of  all  suspicion  (by  which  the  whole 
object  of  the  negotiations  may  be  defeated)  of  a  secret  attempt 
either  to  Hellenize  the  Armenian  Church  or  to  Armenianize  the  Hel- 
lenic Church,  it  is  necessary  that  it  should  be  agreed  that  neither 
of  the  two  Churches  claims  to  impose  its  own  Ecclesiastical  disci- 
pline, or  its  own  usages  and  customs,  upon  the  other ;  but,  on  the 
contrary,  should  be  ready  to  waive  or  even  to  abandon  these,  so 
far  as  they  shall  be  proved  contrary  to  Catholic  tradition,  and  to 
admit  the  customs  of  the  other,  no  longer  as  Hellenic  or  Arme- 
nian, but  as  (Ecumenical,  as  being  in  manifest  agreement  with 
the  Apostolical  Constitutions,  the  decrees  of  QEcumenical  Synods, 
and  the  teaching  of  the  Holy  Fathers. 

"  5.  Since  the  negotiations  themselves  will  be  a  continuation  of 
those  held  at  Roum  Kale  and  Tarsus  in  1179,  it  is  requisite  that 
in  the  proceedings  of  the  Commission  should  be  set  forth  an  histo- 
rical account  connecting  the  Old  and  the  New. 

"  6.  Since  secresy  in  negotiations  of  this  kind  may  give  rise  to 
national  suspicions,  and  possibly  aiford  weapons  to  the  evil  designs 
of  the  enemies  of  the  Union,  and  particularly  of  the  Romish  Priests, 
we  therefore  think  it  requisite  that  the  Proceedings  of  the  Com- 
mission should  be  published  in  a  Report  drawn  up  in  Greek, 
Armenian,  and  French.  Besides  this.  Publicity  will  have  the 
advantage  of  inviting  the  expression  of  opinions  upon  the  points 
in  question  on  the  part  of  learned  Christians,  and  will  enlighten 
and  prepare  the  public  mind  of  both  Christian  nations  for  Union. 
"  7.  The    subjects    to   be    discussed   shall  be     (1)    The  Two 


10  YEARNINGS    AFTER    UNITY    IN    THE    EAST. 

Natures  in  Christ;  (3)  Unleavened  Bread;  (3)  The  Holy 
Oil;  (4)  The  Hymn  "  Trishagion ;''  (5)  The  Feast  of  the 
Nativity  of  Christ;   and  (6)  Fasts. 

"  8.  Should  any  custom  of  the  Armenian  Church  be  found  in 
disagreement  with  Catholic  tradition  and  sacred  antiquity _,  but 
of  which  the  correction  shall  be  shown  to  be  impossible,  in  conse- 
quence of  its  having  become,  through  the  use  of  many  centuries, 
rooted  in  the  conscience  of  the  whole  body  of  a  Christian  people, — 
in  order  that  the  work  of  Union  may  not  come  to  naught,  or  in 
other  words,  that  no  violence  be  done  to  the  Law  of  Love,  which 
is  the  sum  of  the  Gospel,  the  observance  of  that  custom  must  be 
conceded.  In  such  a  case,  let  the  Greek  and  Armenian  members 
of  the  Commission  take  for  their  rule  the  maxim  of  the  holy 
Theophylact : — "  Not  every  custom  hath  power  to  sever  from  the 
Church,  but  only  such  as  involve  difference  of  doctrine.""  (It  is 
evident,  however,  that  the  final  decision  with  regard  to  such 
concession  is  reserved  for  the  whole  Church.)  But  it  is  requisite 
that  records  of  all  the  circumstances  of  such  concession,  and  of 
the  ancient  Ecclesiastical  precedents  by  which  it  is  supported, 
should  be  made  with  circumspection  in  the  Proceedings,  to  the 
removal  of  any  possible  oifence. 

"  9.  The  Proceedings  of  the  Commission,  when  complete,  shall 
be  submitted,  in  the  first  place,  to  the  separate  consideration  of 
the  Ecclesiastical  authority  on  either  side — I  mean  the  Ortho- 
dox and  the  Armenian ;  who  afterwards  may  proceed  to  public 
consideration  of  them  in  Synod :  communicating  to  each  other 
their  own  Faith  in  a  special  Report,  and  their  agreement  upon  the 
questions  of  secondary  importance ;  setting  it  forth  in  a  spirit  of 
Christian  love,  and  at  the  same  time  submitting  the  solemn  pro- 
ceedings of  their  public  and  Synodical  deliberations  to  the  eye  of 
the  Churches  every  where  in  communion  with  them,  for  CEcume- 
nical  decision,  as  has  been  customary ;  and  after  this  the  work  of 
Union  shall  be  perfected  by  the  salutation  in  Christ  of  the  holy 
Pastors  of  the  two  Churches,  and  by  common  participation  in 
the  most  Holy  Mysteries ;  for  the  cause  of  offence  having  been 
removed,  love  must  be  confirmed  by  communion. 

"  Thus  far  concerning  the  mixed  Commission."^ 

Tlie  application  of  these  principles  and  this  method  of  proceed- 


YEARNINGS    AFTER   UNIT5f    IN    THE    EAST.  11 

ing^  mutatis  mutandis,  to  our  advances  towards  reconciliation  with 
the  Orthodox  Church  of  the  East^  is  so  obvious  that  it  is  quite 
unnecessary  to  enlarge  upon  it  here.  But  the  following  reflec- 
tion may  be  useful  for  those  who_,  in  view  of  the  stupendous 
difficulties  to  be  surmounted^  have  perhaps  been  unduly  dis- 
couraged by  the  unfavourable  remarks  on  these  efforts  of  ours 
from  several  influential  quarters. 

If  the  learned  and  large-hearted  Metropolitan  of  Chios  can 
see  no  insurmountable  difficulties  in  the  way  of  restoration  of  com- 
munion between  the  Orthodox  and  Armenian  Churches_,  it  may 
well  be  hoped  that  the  same  intelligent  charity  would  admit  the 
possibility  of  a  reconciliation  of  the  Anglican  Church  to  the 
great  Orthodox  Church  of  the  East :  For  while  the  variations  in 
the  Armenian  version  of  the  Nicseno-Constantinopolitan  Creed ', 
as  compared  with  the  original^  are  far  greater  and  more  numerous 
than  those  in  our  version,  the  Anglican  Church  has  always 
explicitly  accepted  the  doctrine  of  the  Fourth  (Ecumenical 
Council,  which  was  formally  rejected  (however  under  an  erro- 
neous impression)  by  the  Armenian  Church  atTiben  in  a.d.  491. 

As  it  is  very  important  to  ascertain  the  disposition  towards 
the  Anglican  Communion  of  one  who  has  shown  himself  so 
competent  to  deal  with  the  delicate  and  complicated  questions 
at  issue  between  the  Orthodox  and  the  Armenians  in  a  spirit 
of  Christian  charity  and  conciliation,  I  am  happy  to  be  able 
to  quote  from  another  work  of  the  Metropolitan  of  Chios  his 
opinion  of  the  English  Church,  which  shows  a  juster  apprecia- 
tion of  our  position  since  the  Reformation  than  is  common 
among  foreign  divines,  and  also  a  larger  acquaintance  with 
our  Ecclesiastical  history  than  is  at  all  general  even  among 
ourselves. 

The  following  notices  of  the  Anglican  Church  occur  in  two 
notes  to  a  very  remarkable  work  of  the  Metropolitan  Gregory, 
entitled  "The  Voice  of  Orthodoxy,^'  the  first  part  of  which, 
published  in  Chios  in  1861,  is  all  that  I  have  at  present  seen. 
It  is,  like  the  treatise  which  I  have  above  noticed,  full  of  learn- 
ing ;  and  shows  at  the  same  time  a  wide  grasp  of  Orthodox  truth, 

^  This  is  given  in  an  English  translation  in  a  note  at  the  end. 


12  YEARNINGS    AFTER    UNITY    IN    THE    EAST. 

and  a  considerable  dialectical  power  to  maintain  and  enforce  it. 
It  is  in  speaking  of  Protestant  anarchy  as  the  natural  result  of 
Papal  despotism,  that  he  thus  discriminates  between  the  English 
Reformation  and  that  of  the  Continental  Churches. 

"  The  Anglican  Church  alone  of  the  Protestant  Communions, 
which  have  rejected  both  Fathers,  and  Synods,  and  Sacraments, 
and  Hierarchy,  and,  in  short,  all  Ecclesiastical  Tradition — the 
Anglican  Church  alone,  I  say,  after  a  long  and  terrible  struggle, 
has  been  able,  so  far  as  circumstances  permitted,  to  preserve  from 
the  deluge  of  innovation  (fierappvOfjuia-eco^;)  a  portion  of  Orthodox 
Truth  j  as  having  accepted  the  power  of  Synods,  the  authority  of 
Fathers,  in  part  at  least,  and  an  Episcopal  Hierarchy.  And  to 
such  an  extent  did  she  resist  the  demands  of  the  Calvinists  and 
Puritans  of  the  then  Parliament,  that,  in  the  Synod  assembled  in 
1603,  she  even  ventured  to  excommunicate  such  as  did  not  re- 
ceive her  discipline,  her  worship,  and  her  ecclesiastical  ordinances*; 
and  in  that  of  1606,  she  nobly  proclaimed,  by  Synodical  act, 
the  Episcopal  Hierarchy  to  be  apostolical  and  founded  on  divine 
authority  ^  But  among  all  the  Bishops  of  the  Anglican  Church 
the  most  distinguished  in  the  struggle  against  the  Calvinists, 
was  Montagu,  Bishop  of  Norwich,  and  Laud,  Archbishop  of 
Canterbury.  For  the  former  preached,  in  addition  to  other 
things,  the  divine  authority  of  the  Seven  Sacraments,  and  the 
latter  secretly  excited  the  Court  and  the  Universities  to  a  regard 
for  the  Fathers  and  Councils,  at  the  same  time  restoring  the 
fonts,  the  altars,  the  ecclesiastical  furniture  and  vestments,  and 
bringing  back  to  the  eastern  end  of  the  chancel  the  moveable 
tables  which  had  been  set  up,  in  more  Calvinistic  fashion,  in 
the  middle  of  the  churches,  &c.  Laud^s  assistants  in  these  mea- 
sures were  James  I.  and  his  son  Charles  I.,  against  whom  the 
Calvinists,  under  the  leadership  of  Cromwell,  raised  an  insurrec- 
tion, and  brought  him  to  the  scaffold,  chiefly  because  he  would 
not  consent  to  the  destruction  of  the  Episcopal  order ;  putting 
to  death,  at  the  same  time,  his  spiritual  father,  the  venerable 
Laud.^^ 

This    sketch — allowing  for  such  chronological  and  historical 

4  See  Canons  3,  4,  5,  9,  10,  of  1603. 

5  He  probably  alludes  to  Canons  7  and  8^  of  1603.     There  are  no  Canons  of 
1608.     Sec  also  the  Preface  to  the  Ordinal- 


YEARNINGS   AFTER   UNITY    IN   THE   EAST.  13 

inaccuracies  as  are  excusable  in  a  foreigner,  and  will  be  easily 
corrected  by  the  intelligent  Englisb  reader, — shows  at  least  a 
thorough  appreciation  of  the  difficulties  which  the  post-Reforma- 
tion Church  of  England  encountered  from  the  persistent  efforts 
of  the  Puritanical  faction  to  deprive  her  of  her  distinctively 
Catholic  elements ;  and  the  following  extract,  which  the  Me- 
tropolitan cites  approvingly  from  Bishop  Andrewes^s  answer  to 
Cardinal  Perron, — in  evidence  that  the  Anglican  Church  "  dis- 
tinctly recognizes  the  Power  of  Councils,  and  the  authority  of 
the  Fathers,''^ — will  still  further  prove  that  he  has  rightly 
understood  the  distinctive  principles  of  the  Anglican  Church  : — 

^^  ^  The  blessed  Chrysostom,  in  his  thirty-third  Homily  on  the 
Acts,  when  discussing  the  question  how  the  true  Church  can  be 
distinguished  among  the  many  societies  which  claim  that  name, 
teaches  that  there  are  two  criteria  for  deciding  this  question  : — 
first,  the  Word  of  God,  then  the  antiquity  of  the  doctrine,  not 
thought  out  by  any  modern  but  known  from  the  beginning 
of  the  nascent  Church.  The  King  and  the  Anglican  Church 
embracing  these  two  criteria  with  all  their  heart,  declare 
that  they  recognize  that  doctrine  as  both  true  and  necessary  to 
salvation,  which,  flowing  from  the  fountain  of  Holy  Scripture,  by 
the  consensus  of  the  ancient  Church,  as  through  a  channel,  has 

been  derived  to  these  times The  King,  therefore,  and  the 

Anglican  Church  declare  that  they  admit  the  first  four  (Ecu- 
menical Councils  ^J 

"But  in  later  times  the  salutary  inclination  of  this  Church 
towards  Orthodoxy  and  sacred  tradition  was  somewhat  checked, 
through  the  introduction  into  it  of  the  spirit  of  individualism, 
and  above  all  by  the  practical  application  of  the  Thirty- 
nine  Articles  put  forth  under  Edward  VI.  and  Elizabeth 
However,  notwithstanding  this,  since  this  Church  accepts  two 
salutary  principles, — viz.,  on  the  one  hand,  the  authority  of 
Councils  and  the  tradition  of  the  ancient  Church,  if  only  theo- 
retically; and,  on  the  other,  logical  inquiry  and  investigation, — we 
are  persuaded  that  by  the  Divine  aid  and  assistance  the  hour  will 
come,  as  it  never  yet  has,  when  the  attempts  for  the  union  of  the 
British  with  the  Orthodox  Church  of  the  East,  undertaken  in  the 
time  of  the  memorable  Jeremiah,  Patriarch  of  Constantinople, 

^  Cas<mbons  Letters,  pp.  493.  498. 


14  YEARNINGS    AFTER    UNITY    IN    THE    EAST. 

and  interrupted  by  circumstances,  shall  be  renewed  and  brought 
to  a  successful  termination ;  and  the  union  shall,  by  God's  grace, 
be  arranged,  through  impartial  investigation  conducted  in  a 
spirit  of  Christian  love;  by  the  Anglican  Church  wholly  em- 
bracing the  other  three  most  venerable  Oecumenical  Synods  and 
the  local  Synods  confirmed  by  them,  and  the  rest  of  the  doctrines 
and  traditions  of  Orthodoxy ;  remembering  among  other  things, 
that  the  first  founder  of  Christianity  in  the  most  powerful,  God- 
fearing, Christ-loving  England,  was  a  Greek,  viz.  Theodore, 
Archbishop  of  Canterbury  ''.  This  persuasion  of  mine  is  strength- 
ened by  the  leaning  of  many  learned  Englishmen  towards  Ortho- 
doxy, which  has  been  for  some  time  past  manifested  in  their 
most  weighty  works  on  the  Eastern  Church  ^." 

Of  the  earlier  history  of  the  Church  he  writes  as  follows,  in 
speaking  of  the  usurpations  of  the  See  of  Rome,  as  based  on  the 
false  Decretals : — 

"  Not  only  did  the  Popes  manage  to  extend  their  power  on 
the  Continent  of  Europe,  but  even  over  the  British  Islands, 
although  the  Britons  had  received  the  light  of  Christianity,  not 
from  Rome,  but  from  the  Greek  Churches  of  the  Lesser  Asia, 
as  is  clear  from  certain  customs  common  to  the  Britons  and  to 
the  Greeks  in  Asia, — such  as  the  practice  of  observing  Easter  on 
the  14th  of  the  month  of  March,  and  baptizing  heretics  who 
submitted  to  Orthodoxy ;  practices  which  were  manifestly  opposed 
to  those  of  the  Roman  Church,  according  to  the  very  witness 
of  Augustine,  who  was  sent  on  a  mission  to  the  British 
Islands  by  Pope  Gregory  the  Great  in  a.d.  596.  "There  are,"' 
he  said  to  the  British  Bishops,  '^'^  customs  among  you  contrary 
to  ours.''  Further,  the  English  word  Church,  derived  from  the 
Greek  KvpiaKov^,  witnesses  to  the  Hellenic  descent  of  the 
Anglican  Church, — for,  be  it  known,  the  Latins  use  in  this 
signification  the  word  Ecclesia,  but  KvpuaKov  they  translate 
dominicum.     Christianity  was  introduced  into  these  islands  very 

^  It  is  quite  correct  to  say  that  Theodore  consolidated  and  extended  the  British 
Church;  but  that  he  was  "the  first  founder"  of  Christianity  among  us  is  in  no 
sense  true,  as  indeed  is  clear  from  the  Metropolitan's  own  statement  in  this  note. 

8  The  Voice  of  Orthodoxy,  pp.  11 — 13,  note. 

9  In  an  interesting  controversy  on  this  question,  carried  on  in  the  columns  of 
the  Times,  in  the  month  of  January,  1866,  this  view  is  ably  advocated  by 
Professor  Max  Miiller.     See  Times,  Jan.  10,  1866. 


YEARNINGS    AFTER   UNITY    IN    THE    EAST.  15 

early^  according"  to  the  testimony  of  Tertiillian,  who  flourished 
about  the  middle  of  the  second  century  (Britannorum  inaccessa 
Romanis  loca  Christo  subdita).  Already  in  the  third  century 
there  were  these  three  Metropolitan  Sees^  those  of  York^ 
London,  and  Caerleon_, — to  which  many  Bishops  were  subject, — 
because  the  country  was  divided  politically  into  three  provinces, 
which  were  called  respectively  ^  Maxima  Csesariensis,  Britannia 
Prima,  and  Britannia  Secunda/  Further,  in  the  Acts  of  the 
Council  of  Aries,  assembled  under  Constantine  the  Great,  in 
A.D.  314,  against  the  Donatists,  the  following  signatures  of  three 
British  Bishops  are  subscribed,  viz.,  Eborius,  Bishop  -of  the  city 
of  York,  of  the  Province  of  Britain ;  Bestitutus,  Bishop  of  the 
city  of  London,  of  the  above-named  Province;  Adelphinus, 
Bishop  of  the  city  Colonia  Londinensium  ^°.  Then  as  the  first 
foundation  of  the  British  Church  was  due  to  Greek  Bishops, 
so  its  consolidation  and  extension  was  owing  to  the  Greek 
Archbishop  of  Canterbury,  Theodore,  who  is  mentioned  as 
follows,  in  the  Acts  of  the  Sixth  General  Council  \ 

^^Then  we  hoped  that  Theodore,  from  Britain,  our  fellow- 
servant  and  fellow- Bishop,  Archbishop  of  the  Great  Island  of 
Britain,  and  Philosopher,  with  others  living  dispersed  in  those 
parts,  should  thence  have  been  united  with  our  humility  '^" 

I  proceed  to  offer  a  few  remarks  on  the  discriminative  and 
appreciative  views  of  the  Anglican  Church  expressed  in  these 
two  passages. 

1.  We  have  lately  been  advised,  in  a  letter  from  Athens,  by  a 
well-informed  writer,  favourably  inclined  to  the  union  of  the 
Churches,  that  "  much  effort  should  be  directed  to  showing  in  a 
strong  light  the  differences  of  both  the  historical  position  and 
the  doctrines  and  usages  of  the  Church  of  England  as  distin- 
guished from  other  Protestant  communities.''''  He  adds  :  '^  This, 
I  may  venture  to  say,  even  the  most  learned  of  Eastern  eccle- 
siastics are  utterly  ignorant  of  ^^^ 

It  is,  then,  a  great  satisfaction  to  find  in  the  Metropolitan  of 
Chios  an  exception  to  this  almost  universal  rule.     He  recognizes 

10  Labbe,  Concil.  torn,  i.,  p.  1439. 

1  Collection  of  Acts,  torn,  ii.,  p.  554.  The  words  of  those  of  Paul  III.,  Patriarch 
of  Constantinople. 

2  Voice  of  Orthodoxy,  pp.  86,  87. 

3  Union  Revieto  for  November,  1865. 


16  YEARNINGS   AFTER   UNITY   IN   THE   EAST. 

in  the  English  Church  precisely  those  characteristic  features 
which  commended  her^  two  centuries  and  a  half  ago,  to  the 
candid  and  impartial  foreigner  from  whom  he  quotes;  who,  wearied 
with  the  Puritanism  of  continental  Protestantism — which  had 
"  no  taste  for  any  thing  in  religion  except  novelty  ■'■' — found, 
during  his  voluntary  exile,  a  solace  for  his  sorrow,  in  that,  "  in 
this  kingdom,  he  recognized  the  form  of  the  ancient  Church 
which  he  had  learnt  from  the  writings  of  the  Fathers  */^  It  is 
Isaac  Casaubon,  who,  having  been  present  at  the  consecration  of 
an  Archbishop  and  two  Bishops  for  the  Church  in  Scotland,  thus 
writes,  with  an  ecstasy  of  admiration :  "  I  witnessed  those  rites, 
and  the  imposition  of  hands,  and  the  prayers  on  that  occasion. 
O  God,  how  great  was  the  pleasure  it  afforded  me  !  Do  Thou, 
Lord  Jesus,  preserve  this  Church,  and  to  our  Puritans,  who  see 
these  things,  grant  a  right  judgment  ^  P^ 

Of  the  English  hierarchy  he  writes  :  "  I  am  in  daily  inter- 
course with  the  Bishops,  most  learned,  most  wise,  most  pious, 
and — what  is  new  to  me — most  ardently  attached  to  the  ancient 
Church";"  and  generally  of  the  English  Reformation  he  ex- 
presses himself  in  language  which  is  singularly  coincident  with 
that  in  which  the  Metropolitan  Gregory  credits  us  with  having 
retained  the  two  principles  of  reverence  for  authority  and  logical 
investigation.  '^  If  I  am  not  mistaken,"  he  writes,  "  the  soundest 
part  of  the  whole  Reformation  is  in  England,  where,  together  with 
devotion  to  truth,  there  flourishes  also  devotion  to  antiquity '." 

2.  But  if  the  Metropolitan  is  correct  in  his  estimate  of  the 
principles  on  which  the  Reformation  in  England  was  conducted, 
he  has  also  divined  with  singular  accuracy  the  influences  which 
have  checked  the  growth  and  development  of  the  Catholic,  or,  as 
he  styles  it,  the  Orthodox  element  in  the  Anglican  Church  during 
the  last  two  centuries ;  these  are,  according  to  him,  a  "  spirit  of 
individualism,"  and  '^  the  practical  application  of  the  Thirty-nine 
Articles  ^" 

The  former  of  these  he  regards  as  directly  antagonistic  to  the 

*  Is.  Casauboni  Epistolse,  No.  703,  p.  369  (Ed.  1709). 

5  Vita,  p.  53.  This  was  a.d.  1611. 

6  Epist.  703,  p.  369. 

7  Epist.  837,  p.  489  a. :  "  Quod  si  me  conjectura  non  fallit,  totius  Reformationis 
pars  integerrima  est  in  Anglia;  ubi  cum  studio  Veritatis  viget  etiam  studium 
Antiquitatis." 

*  T^  irvevfia  rod  aTO/j.iKi(Tfiov  .  .  .  irpuKTiKi]  i(papfxoyi]. 


YEARNINGS   AFTER   UNITY   IN   THE   EAST.  17 

CEcumenical  or  Catholic  spirit^  which  he  claims  as  the  charac- 
teristic of  Eastern  Christianity  :  by  the  latter  he  apparently 
alludes  to  the  tendency  to  regard  the  Thirty-nine  Articles  as  a 
body  of  Divinity,  superseding  or  expanding  the  Catholic  Creed 
of  universal  Christendom ;  the  result  of  which  has  been  to  disturb 
the  harmony  and  to  destroy  the  proportions  of  the  Faith,  by  throw- 
ing into  the  shade  many  vital  truths,  and  bringing  into  undue 
prominence  matters  of  minor  importance,  until  at  last  we  found 
ourselves  subjected  to  the  iron  bondage  of  a  traditionary  standard 
of  interpretation,  of  recent  growth  and  of  no  real  authority. 

And  it  deserves  to  be  noted,  in  confirmation  of  these  remarks, 
that,  while  those  of  our  English  theologians  who  have  com- 
mented on  the  Catholic  Creed — or  even  on  any  particular  Article 
of  the  Creed — have  produced  standard  works  worthy  to  rank 
among  the  great  dogmatic  treatises  of  the  patristic  ages ;  such  as 
have  chosen  what  at  first  may  appear  the  broader,  but  is  in  fact 
the  narrower,  field  of  the  Articles,  have  sunk  with  their  subject 
to  the  level  of  ordinary  polemics. 

These  evil  effects  of  a  tendency  to  erect  the  Articles  into  a 
system  of  Theology — which  was  certainly  far  from  the  thought 
of  their  original  framers — are  now  becoming  every  year  more 
widely  recognized  among  ourselves ;  but  it  is  a  subject  of  equal 
wonder  and  gratification  to  find  that  they  are  so  distinctly 
recognized  by  a  foreign  divine,  who  has,  moreover,  so  firmly 
grasped  the  idea  as  to  be  able  to  express  it  in  two  words  ! 

It  will  be  a  source  of  gratification  to  the  Metropolitan,  to  be 
assured  of  the  correctness  of  the  suspicion  which  he  himself  seems 
to  entertain — that  these  blemishes  are  not  of  the  essence  of  the 
Anglican  Church,  but  merely  parasitical  excrescences,  the  growth 
of  the  puritanical  leaven  which  has  so  long  striven  in  vain  to 
eliminate  the  Catholic  elements  from  our  ecclesiastical  system, 
and  so  to  extinguish  the  light  of  evangelical  truth. 

The  theory  of  the  Anglican  Church,  as  laid  down  in  its 
authorized  formularies,  and  understood  by  its  standard  divines, 
is  precisely  that  of  the  Orthodox  Eastern  Church,  as  explained 
by  the  Metropolitan,  and  interpreted  to  me  by  a  learned  member 
of  the  Greek  Church.  ^^  It  is  lawful  for  us  to  search  the  Scrip- 
tures,''^ writes  my  friend^,  '^not   certainly  for   the  purpose  of 

^  Professor  J.  N.  Valetta,  the  learned  Editor  of  the  Letters  of  Photius. 

B 


18  YEARNINGS   AFTER   UNITY   IN   THE   EAST. 

conforming  our  own  private  interpretation  to  an  individual  doc- 
trine ;  but  in  order  to  submit  the  individual  doctrine  (which  the 
Metropolitan  calls  arojjLLKLcrfjLov)  to  the  interpretation  of  the 
Church.  The  opposite  of  this  is  the  case  in  the  West,  where 
each  individual  is  at  liberty  to  frame  his  own  doctrine  according 
to  his  private  interpretation  : — a  fruitful  source  of  many  and 
divers  interpretations  and  opinions.''^ 

It  were  beside  the  purpose  of  this  Tract  to  enter  into  the  proof 
that  the  former  part  of  this  contrast  describes  the  rule  of  Faith  in 
the  Anglican  as  in  the  Eastern  Church.  It  may  suffice  to  say, 
that  "the  right  of  private  judgment,"  and  "the  spirit  of  free 
inquiry''^ — the  unrestrained  exercise  of  which,  as  described  in 
the  latter  part,  is  the  principle  of  pure  Protestantism, — has  as 
little  warrant  in  the  one  as  in  the  other. 

Neither  yet  are  the  limits  of  synodal  authority  recognized  by  the 
Church  of  England  restricted,  as  the  Metropolitan  seems  to  sup- 
pose, to  the  first  four  General  Councils.  There  is  no  question 
among  Anglican  divines  as  to  the  authority  of  the  six  CEcumenical 
Synods  which  have  been  received  or  approved  by  the  Catholic 
Church ;  although,  in  common  with  St.  Gregory  and  other  high 
authorities  in  the  Eastern  and  Western  Church,  they  regard  vdth. 
peculiar  honour  the  first  four  as  the  most  important,  and  virtually 
including  the  other  two,  which  were  in  a  manner  supplementary 
to  them.  As  to  that  which  is  reckoned  the  seventh  by  the 
Eastern  Church,  it  is  hoped  that  the  Church  of  England  could 
show  canonical  cause  why  she  should  not  be  required  to  accept  it, 
and  that  it  might  be  brought  within  the  limits  of  the  concessions 
which  the  Metropolitan  advocates  as  essential  to  give  effect  to  the 
law  of  charity. 

As,  however,  it  is  intended  to  devote  one  Tract  of  this  series  to 
the  consideration  of  the  whole  question  of  the  authority  of  Councils 
in  the  Anglican  Communion,  it  is  unnecessary  further  to  enlarge 
upon  the  subject  in  this  place. 

3.  One  other  statement  of  the  Metropolitan  calls  for  a  correc- 
tion ;  viz.,  that  in  which  he  expresses  a  confident  hope  that  the 
attempt  once  made  "  for  the  union  of  the  British  with  the  Orthodox 
Church  of  the  East,"  will  be  renewed  with  better  effect. 

It  ought  to  be  distinctly  understood,  that  the  attempt  here 
referred  to,  however  much  it  may  have  deserved  and  commanded 


YEAENINGS    AFTER    UNITY    IN   THE    EAST.  19 

the  sympathy  of  English  Churchmen  in  later  times^  was  in  no 
sense  the  act  of  the  English  Church ;  but  of  a  small  and  (at  that 
time)  inconsiderable  section^  which  had  separated  itself  from  the 
National  Church  thirty-five  years  before^  and  designated  itself 
the  Catholic  Remnant^ — being,  in  fact,  the  body  now  known 
among  ourselves  as  the  Non-jurors. 

All  complicity  in  their  proceedings  was  in  fact  distinctly 
disavowed  at  the  time  by  the  then  Metropolitan  of  Canterbury, 
Archbishop  Wake,  in  a  letter  to  Chrysanthus,  Patriarch  of 
Jerusalem,  in  which  he  further  declared  the  schismatical  posi- 
tion in  which  the  Non-jurors  stood  to  the  English  Church. 

The  Anglican  Church,  then,  as  such,  while,  on  the  one  hand, 
it  is  in  no  way  responsible  for  the  sentiments  expressed  by  the 
Non-juring  Bishops  in  their  correspondence  with  the  Easterns, 
is,  on  the  other  hand,  no  way  involved  in  the  injurious  miscon- 
ceptions of  the  Patriarch  Jeremiah,  who  (under  an  unintentional 
error  no  doubt)  identified  the  Anglican  with  the  Calvinistic  doc- 
trines, condemned  in  the  Sy nodical  Confession  of  the  Patriarch 
Dositheus  in  the  Council  of  Bethlehem. 

It  were,  then,  a  serious  error  to  connect  with  that  movement — 
prompted,  no  doubt,  in  great  measure,  by  the  natural  desire  to 
find  support  for  a  sinking  cause  in  an  alliance  with  the  Eastern 
Church — the  present  yearning  after  Unity  in  the  heart  of  the 
Anglican  communion,  which  is  rather  the  evidence  of  reviving 
Catholicity  and  of  more  active  spiritual  life  and  energy,  both  in 
the  mother  Church  of  England  and  in  her  American  daughter, 
where  this  recent  movement  in  fact  originated. 

Least  of  all  can  the  Anglican  Church  take  cognizance  of  the 
still  earlier  correspondence  between  the  Eastern  Patriarchs  and 
the  Lutheran  divines  of  Wirtemberg  in  the  sixteenth  century,  to 
which  we  have  been  sometimes  referred.  We  are  neither  Lutherans 
nor  Calvinists;  and  we  claim  to  be  judged  by  our  own  standards 
and  formularies, — not  as  interpreted  by  prejudiced  adversaries, 
whether  of  Bome  or  Geneva,  but  by  our  own  divines,  according 
to  the  analogy  of  the  Catholic  faith ;  and  we  have  now,  at  length, 
in  the  discriminative  appreciation  of  our  true  position  manifested 
by  Gregory  of  Byzantium,  Metropolitan  of  Chios,  an  earnest 
and  pledge  that  we  shall  not  urge  our  claim  in  vain. 

B  2 


APPENDIX. 


I.  The  Armenian  Creed. 

The  following  is  a  translation  of  the  Armenian  Version  of  the 
Creed,  as  recited  in  the  Baptismal  and  Eucharistical  Offices  of 
that  Church.  The  additions  to  our  received  Version  of  the  Niceno- 
Constantinopolitan  Creed  are  marked  by  italics;  omissions  or 
other  variations  are  given  in  the  foot  notes  : — 

"  We  believe  in  One  God,   the  Father  Almighty,  Maker  of 
heaven  and  earth,  of  ^  things  visible  and  invisible. 

^^  And  in  One  Lord  Jesus  Christ,  the  Son  of  God :  born  of  God 
the  Father,  only-begotten ',  of  the  same  essence  with  the  Father, 
God  of  God,  Light  of  Light,  Very  God  of  Very  God  :  begotten, 
not  made ;  consubstantial  with  the  Father :  by  Whom  all  things 
in  heaven  and  in  earth,  visible  and  invisible,  were  made :  Who 
for  us  men  and  for  our  salvation  came  down  from  heaven,  was 
Incarnate,  became  Man ;  was  born  perfectly  of  the  Hol^  Virgin 
Maiy  by  the  Holy  Ghost :  b^  Whom  He  took  the  body,  the  Spirit, , 
the  mind,  and  all  that  is  in  man,  truly  and  not  only  in  appear- 
ance :  suffered,  was  crucified ',  buried ;  rose  again  the  third  day '', 
and  ascended  into  heaven  in  that  same  body ;  and  sat  down  at 
the  right  hand  of  the  Father  :  He  shall  come,  in  that  same  body, 
and  with  the  glory  of  the  Father,  to  judge  the  quick  and  the 
dead  :  Whose  kingdom  shall  have  no  end. 

''  And  we  believe  in  the  Holy  Ghost ",  uncreate  and  perfect, 
Who  spake  in  the  Law,  by  the  Prophets,  and  in  the  Gospels,  Who 

*  Omits  all.  2  Omits  hefore  all  tvorlds. 

3  Omits yb»*  lis  under  Pontius  Pilate.  *  Omits  according  to  the  Scriptures. 

*  Omits  the  Lord  and  Giver  of  life,  Who  proceedethfrom  the  Father  and  the 
Son,  Who  with  the  Father  and  the  Son  together  is  worshipped  and  glorified. 


22  APPENDIX. 

came  down  at  the  Jordan^  announced  Htm  that  was  sent,  and  dwelt 
in  the  Saints.  And  we  believe  in  one  only  ^  Catholic  and  Apos- 
tolic Churcli_,  also  in  one  Baptism,  in  repentances  in  the  forgive- 
ness and  remission  of  sins_,  in  the  resurrection  of  the  dead,,  in  the 
everlasting  judgment  of  souls  and  bodies,  in  the  hingdoin  of  heaven, 
and  in  life  everlasting. 

"  The  Catholic  and  Apostolic  Church  anathematizes  those  who 
say  that  there  was  a  time  when  the  Son  did  not  exist ;  or  that 
there  was  a  time  when  the  Holy  Ghost  did  not  exist ;  and  those 
who  say  that  the  Son  of  God,  or  the  Holy  Ghost  are  of  nothing, 
or  of  another  substance,  or  that  they  admit  of  change  or 
con  version. ^^ 

The  following  remarks  are  suggested  by  the  variations  thus 
indicated  in  the  National  Creed  of  the  Armenian  Church  :— 

1.  These  variations  do  not  destroy  its  agreement  with  the 
Niceno-Constantinopolitan  Creed,  since  neither  do  the  omissions 
imply  the  rejection  of  any  necessary  doctrine,  nor  do  the  insertions 
introduce  any  heterodoxy.  Rather,  the  drift  of  all  the  insertions 
relating  to  the  second  Person  in  the  Holy  Trinity,  would  seem 
to  indicate  that  they  were  prompted  by  a  jealous  care  to  guard 
the  doctrine  of  His  true  Humanity ;  and  it  is  very  possible  that 
this  precaution  was  necessary  among  the  Armenians,  at  a  period 
subsequent  to  their  adoption  of  the  Catholic  Creed ;  as  the  con- 
tiguity of  their  country  to  Persia, — the  birthplace  and  cradle  of 
all  the  heresies  which  impinged  on  the  proper  humanity  of  our 
Incarnate  Lord, — may  have  perpetuated  this  controversy  there 
after  it  was  set  at  rest  in  the  West.  ^ 

2.  But  if  the  many  formal  alterations  of  the  symbol  by  the 
Armenians  present  no  insuperable  bar  to  their  readmission  to 
the  Communion  of  the  Orthodox  Church,  so  long  as  the  dogma 
is  maintained  inviolate ;  no  more  ought  the  much  less  important 
formal  variations  of  the  Western  Church  to  hinder  the  restora- 
tion of  Inter- Communion,  if  the  Greeks  can  be  persuaded  that 
those  variations  do  not  involve  any  dogmatic  differences. 

3.  The  Armenians  are  not  put  without  the  pale  of  Orthodoxy 
because  their  Creed  does  not  profess  the  single  Procession.  Why 
should  Anglicans  be  excommunicated  for  professing  the  double 

^  Omits  holy. 


APPENDIX.  23 

Procession^  while  they  profess  at  the  same  time  their  firm 
adherence  to  the  fiovapx^a,  and  protest  against  any  heretical 
conclusions  which  it  is  attempted  to  deduce  from  that  formal 
variation  ? 

4.  The  way  has  been  long-  since  paved  for  such  authoritative 
explanation  on  the  part  of  the  Anglican  Church.  The  Royal 
Commissioners  on  the  Prayer  Book  in  1689  offered  the  following 
suggestion  on  the  clause  in  the  Nicene  Creed :  "Who  proceedeth 
from  the  Father  and  the  Son.^"* 

'^  It  is  humbly  submitted  to  the  Convocation  whether  a  note 
ought  not  here  to  be  added  with  relation  to  the  Greek  Church, 
in  order  to  our  maintaining  Catholic  Communion  .^^ 

5.  Who  can  doubt  that  if  both  parties  were  actuated  by  the 
spirit  which  dictated  the  Conditions  of  Reconciliation^,  cited 
above  in  p.  10_,  there  would  be  no  difficulty  in  Convocation 
framing  such  an  explanation  as  the  Commissioners  proposed, 
and  no  hesitation  in  the  Orthodox  Eastern  Church  to  accept 
it? 

6.  And  surely,  had  the  Latin  Church  been  content  to  rest  their 
justification  of  the  addition  on  the  modest  plea  urged  by  St. 
Anselm  in  the  following  passage, — which  so  distinctly  recognizes 
the  right  of  even  National  Churches  to  prescribe  formularies  for 
their  own  public  use,  so  long  as  they  are  consistent  with  sound 
faith, — the  Greeks  could  never  have  refused  to  accept  the 
orthodox  interpretation  of  it;  else  they  had  been  chargeable 
with  the  schism,  and  all  its  lamentable  consequences. 

St.  Anselm  thus  speaks  of  the  addition  of  the  "  Filioque,"'''  in 
his  work  on  the  Procession  of  the  Holy  Spirit  (cap.  xxii.)  : — 

"  Quod  autem  quseritur  quare  hoc  Grsecorum  Ecclesise  con- 
sensu factum  non  est  :  Respondemus ;  quia  et  nimis  erat  difficile 
Latinis  eorum  Episcopos  ad  consulendum  de  hac  re  colligere; 
nee  erat  necesse,  unde  non  dubitant  hoc  in  qusestionem  adducere. 
Quae  est  enim  Ecclesia,  quae  vel  per  amplitudinem  unius  regni 
dilatatur,  cui  non  liceat  aliquid  secundum  rectam  fidem  con- 
stituere,  quod  in  conventu  populi  utiliter  legatur  aut  cantetur? 
Quanto  ergo  magis  licuit  Latinis,  hoc  constanter  proferre,  in  quo 
omnes  gentes  et  omnia  regna  quae  Latinis  utuntur  Uteris,  pariter 
concordant." 


24  APPENDIX. 

II.  Archbishop  WaJce's  Letter  to  ChrysanthuSy  Patriarch  of 
Jerusalem. 

This  Letter^  copied  from  the  Wake  Correspondence  in  Christ 
Church  Library,  Oxford,  has  been  kindly  placed  at  my  disposal 
by  my  friend,  E.  S.  Ffoulkes.  It  has  never  before  been  pub- 
lished, and  is  not  even  alluded  to  by  Dr.  Brett  in  his  account 
of  the  correspondence  between  the  Non-jurors  and  the  Eastern 
Prelates,  although  he  does  refer  to  a  letter  of  Chrysanthus  to 
Archbishop  Wake,  sending  copies  of  proposals  to  him,  &c.  Brett 
only  says  of  the  Archbishop  :  "  Wake  behaved  with  great  pru- 
dence and  discretion  in  the  case,  not  exposing  the  papers,  nor 
suffering  them  to  be  ridiculed  '.''■' 

The  letter  is  much  to  the  present  purpose,  as  expressing  the 
hearty  sympathy  of  the  then  Metropolitan  of  England  for  the 
Orthodox  Church  of  the  East : — 

.[From  Archbishop  WaJce,  Epist.  26,  No,  298,  Christ  Church  Library^ 

Sanctissimo  Prsesuli 

PatriarchaB  Hierosolymitano, 

Gul.  pr.  d.  Arcps.  Cant,  totius  AnglisB 

Primas  et  Metropolitanus 

Serenissimo  Principi  ac  D"°., 

Georgio  Dei  Gr.  Magnse  Britannise,  Eranciae,  et  Hyberniae  Hegi, 

a  Sanctioribus  et  Secretioribus  Consiliis.     S.  P.  B. 

Libros  quos  ad  me  mittere  dignatus  es,  Beatissime  Pater,  per 

manus  nuncii  fidelis  tuique  domestici,  Marci  Nomici,  recepi :  et 

maximas  Paternitati  tuse  gratias  ago  pro  insigni  ill^  benevolentia 

tua,  qua  me  hominem  tibi  incognitum,  tantopere  a  te  terra  marique 

disjunctum,  cumulare  benigne  voluisti.  Nequeo  dicer e.  Pater  Beve- 

rendissime  quantum  nobis  consolationis  et  Isetitise  sit  in  prioribus 

duobus  voluminibus  tuis,  (quae  sola  Bibliothecarii  conficere  possint,) 

discernere  qua  cura,  quaque  constantia  vos  homines  sapientissimi 

jura  vestra  contra  Papalis  tyrannidis  indefessa  consilia  ac  conamina 

tuemini ;  quae  non  contenta  ecclesiarum  Latinarum  libertates  sub 

pedibus  conculcasse,  etiam  in  vos  vestrasque  ecclesias  authoritatem 

sibi  vendicare  non  dubitat,  plurimosque  passim  e  vestris  in  suas 

'  Lathhury*s  History  of  the  Non-jurors,  p.  358. 


APPENDIX.  25 

partes  seducere  pergit.  Huic  nefando  molimini,  tu^  Pater  consul- 
tissime,  illustris  prsedecessoris  tui  vestigia  secutus^  vigilias  tuas 
strenue  opponis.  Utinam  cseteri  Praesules  vestri  tnum  exemplum 
sequerentur.  Deusque  adeo  conatibus  vestris  benedicat  ut  juribus 
atque  libertatibus  vestris  integris  et  illsesis  ad  ultimum  sseculorum 
finem  ecclesia  vestra  fruatur. 

Neque  hujus  rei  etiam  in  altero  illo  tuo,  non  tarn  unius  sedis_, 
quam  totius  ecclesise  historise,  prseclaro  sane  opere^  obliti  estis. 
In  ilia  passim  deteguntur  et  leetoris  ob  oculos  exhibentur  ecclesise 
Romanae  errores :  qnantumque  a  pura  Evangelii  turn  doctrin^  turn 
etiam  disciplina  dicesserit_,  ostenditur :  ut  vel  inde  moniti  discant 
ecclesise  vestrse  pastores  et  sibi  et  populo  suo  cavere. 

Nos   eane  dum  ista   contemplamur,   firmiiis   in   ea   quam   a 
majoribus    nostris  accepimus  libertate  stare  contendimus;   nee 
^jjtigo  illi  coUa  submittere^  quod  neque  nos  neque  patres  nostri 
"^ferre  valuerunt. 

Dum  vero  hsec  ad  Paternitatem  tuam  illustrissimam  scribo^  nuUo 
modo  prseterire  debeo^  quod  ante  annum  ab  uno  presbyterorum 
meorum^  qui  adhuc  cum  mercatoribus  nostris  Constantinopoli 
agit,  accepi :  Scbismaticos  scilicet  quosdam  ecclesise  nostrse  sa- 
cerdotes,  sub  ementitis  arcbiepiscopi  atque  episcoporum  ecclesise 
Anglicanse  nominibus_,  ad  vos  scripsisse^  vestramque  communionem 
cum  iis  qusesivisse ;  qui  nullum  locum  aut  ecclesiam  in  his  terris 
habentes,  ad  vos  schismatis  ipsorum  ignaros  decipiendos  animum 
appulerunt.  Quis  sit  horum  hominum  status,  quse  schismatis 
causa,  a  fideli  illo  presbytero  meo,  domino  Thoma  Payne,  plenius 
cognosces.  lUe  Paternitati  tuae  referet,  quto  inique  a  nobis 
secesserint;  et  quomodo,  eodem  tempore,  et  a  Eegia  Majestate 
debitam  fidelitatem,  et  ab  Episcopis  suis  obedientiam  suam  sub- 
duxerint,  ecclesiseque  unitatem  eo  solo  nomine  violaverint,  quod 
legibus  regni  parendum  esse  censuimus;  quod  ilium  pro  Rege 
colendum  existimavimus,  quem  proceres  ac  populus,  quern  totius 
Europse  principes  atque  respublicse,  Eegem  esse  agnoverint,  cuique 
imperium  Britannicum  jura  regni,  omniumque  inter  nos  ordinum 
consensus,  ad  quos  de  his  rebus  statuendi  potestas  unice  spectat, 
detulissent. 

Hinc  de  clero  pauci,  de  episcopis  pauciores,  a  nobis  seceden- 
dum  censuerunt.  De  populo  plures  in  partes  suas  sollicitarunt ; 
conventus   separatim   ab   ecclesia    instituerunt  :    eoque  tandem 


26  APPENDIX. 

insanise  pervenerunt,  ut  decidentibus  primis  hujus  schismatis 
auctoribuSj  novos  in  locum  eorum  successuros  episcopos  sibi  con- 
secraverint.  Hi  sunt  qui  ad  vos  scribere  ausi  sunt.  Hi  qui  vos 
ab  ecclesise  nostrse  Communione  seducere  conati  sunt.  Quorum 
unuSj  ut  audio,  locum  atque  authoritatem  meam  sibi  arripiens, 
non  quidem  se  Cantuariensem  archiepiscopum  appellare  sustinuit, 
sed  novo  titulo  irpoiTov  iirla-KO'irov  nominavit.  Ab  his,  ut  porro 
cavere  sobrii  pergatis,  paternitatem  tuam  oro  atque  obtestor. 
Nos  interim  Ecclesia?  Anglicanse  veri  episcopi  ac  clerus,  uti  in 
omnibus  majoris  momenti  articulis  eandem  vobiscum  fidem 
profitemur,  ita  eodem  spiritu  ac  affectu  vobiscum,  (quoniam  aliter 
tarn  longe  a  vobis  dissiti  non  possumus,)  communicare  non 
desistemus :  omniaque  vobis  felicia  atque  pacata  precari.  Ego 
verb,  uti  tuse  Beatitudini  speciatim  me  addictissimum  profiteor, 
ita  ut  in  orationibus  atque  sacrificiis  tuis  ad  sacra  Dei  altaria  me 
reminiscaris,  impensissime  rogo.  Teque  semper  in  Domino  bene 
valere  jubeo.  Dat.  ex  sedibus  meis  arcbiepiscopalibus.  Septembr. 
A°.  R.  M.DCC.XXV.^^ 


GILBERT    AND    RIVINGTON,    I'RINTERS,    ST.  JOHN  S    SQUARE,    lONDON. 


FIRST    REPORT 


OF    THE 


EASTERN  CHURCH  ASSOCIATION. 


JUNE     1866. 


lUVINGTONS.     8,     WATERLOO     PLACE, 

1866. 


WESTMINSTER  : 
PRINTED    BY   THOMAS    BRETTELL,    RUPERT    STREET,    HAYMARKET. 


patrons. 

The  Most  Eev.  His  Grace  the  Lord  Archbishop  of  Dublin. 

The  Most  Eev.  His  Eminence  the  Archbishop  of  Belgrade,  Metropolitan 

of  Servia 
The  Most  Eev.  the  Lord  Bishop  of  Cape  Town,  Metropolitan  of  South  Africa. 
The  Eight  Eev.  the  Lord  Bishop  of  Oxford. 
The  Eight  Eev.  the  Lord  Bishop  of  Salisbury. 
The  Eiglit  Eev,  the  Lord  Bishop  of  Sodor  and  Man. 

The  Eight  Eev.  the  Lord  Bishop  of  Moray  and  Boss,  Primus  of  Scotland. 
The  Eight  Eev.  the  Lord  Bishop  of  Brechin. 
The  Eight  Eev.  the  Lord  Bishop  of  Edinburgh,  (Coadjutor). 
The  Eight  Eev.  the  Lord  Bishop  of  Columbia. 
The  Eight  Eev.  the  Lord  Bishop  of  Gibraltar. 
The  Eight  Eev.  the  Lord  Bishop  of  Ontario. 
The  Eight  Eev.  the  Lord  Bishop  of  Toronto. 
The  Eight  Eev.  the  Lord  Bishop  of  Schabatz. 
The  Eight  Eev.  W.  Ingraham  Kip,  Bishop  of  California. 
The  Eight  Eev.  J.  Williams,  Bishop  of  Connecticut. 

The  Hon.  George  F.  Boyle. 


^tanbmg   (gfommittee. 


Tlie  Eev.  T.  T.  Carter. 

The  Eev.  J.  C.  Chambers. 

The  Hon.  and  Eev.  Canon  Courtenay. 

The  Eev.  W.  Denton. 

The  Eev.  Provost  Fortescue. 
*The  Eev.  W.  Fraser,  D.C.L. 
*The  Eev.  W.  T.  Greive. 

The  Eev.  Prebendary  Liddon. 
*The  Eev.  P.  G.  Medd. 

The  Eev.  J.  M.  Neale,  D.D. 
*The  Eev.  George  Nugee. 
*The  Very  Eev.  Arch-Priest  Popoff. 

*  Members  ex-o 


•^The  Eev.  George  Williams,  B.D. 

Yen.  Archdeacon  Wordsworth,  D.D. 

The  Eev.  Warwick  E.  Wroth. 

E.  Brett,  Esq. 
*John  Boodle,  Esq. 

Cyril  C.  Graham,  Esq. 

H.  T.  Parker,  Esq. 
*H.  E.  Pellew,  Esq. 

Lord  Henry  Scott,  M.P. 

The  Hon.  Henry  Walpole. 

The  Hon.  C.  L.  Wood. 


Honorary  Secretary.— H.  E.  Pellew,  Esq.,  22,  Boltons,  S.W.,  London, 
Honorary  Treamrer. — John  Boodle,  Esq.,  Surbiton,  S.W.,  London. 


HAS  BEEN  FOUNDED  FOR  THE  FOLLOWING  OBJECTS  t — 

I.  To  inform  the  English  public  as  to  the  state  and  position  of  the  Eastern 
Christians,  in  order  gradually  to  better  their  condition  through  the  influence  of 
public  opinion  in  England. 

II.  To  make  known  the  doctrines  and  principles  of  the  Anglican  Church  to 
the  Christians  of  the  East. 

III.  To  take  advantage  of  all  opportunities  which  the  Providence  of  God 
shall  afford  for  Intercommunion  with  the  Orthodox  Church,  and  also  for  friendly 
intercourse  with  the  other  ancient  Churches  of  the  East. 

IV.  To  assist,  as  far  as  possible,  the  Bishops  of  the  Orthodox  Church  in  their 
efforts  to  promote  the  Spiritual  welfare  and  the  education  of  their  flocks. 


The  Rev.  W.  Beight. 
The  Rev.  W.  Denton. 
The  Rev.  W.  Teaser,  D.C.L 


Members  of  the  Literary  Committee. 

The  Rev.  J.  M.  Neale,  D.D. 

The  Very  Rev.  Arch-Priest  Popoff. 

The  Rev.  Geoege  Williams,  B.D. 


Members  of  the  Russo  Greek   Committee  of  the  Lower  House  of  the    Convocation 
of  Canterbury,  appointed  9th  Februai-y,  1866. 

The  Aechdeacon  of  Bucks,  Prolocutor. 


The  Archdeacon  of  Taunton. 
The  Archdeacon  of  Nottingham. 
The  Aechdeacon  of  Gloucestee. 
The  Aechdeacon  of  Westminstee. 
The  Rev.  Loed  Alwyne  Compton. 
The  Rev.  Warden  of  All  Souls,  Oxford. 


The  Rev.  Chancellor  Massingberd. 

The  Rev.  Canon  Hawkins. 

The  Rev.  Canon  Seymour. 

The  Rev.  Dr.  Eraser. 

The  Rev.  James  Fendall, 

The  Rev.  J.  H.  Randolph. 


Members  of  the  Russo-Greek  Committee  of  the  General  Convention  of  the  American 
Church,  as  re  appointed  October  1865. 


The  Bishop  of  Maryland. 

The  Bishop  of  Illinois. 

The  Bishop  of  New  Jersey. 

The  Bishop  of  Western  New  York, 

The  Rev.  Heney  M.  Mason,  D.D. 

The  Rev.  Milo  Mahan,  D.D. 

The  Rev.  A.  N.  Littlejohn,  D.D. 

The  Rev.  S.  C.  Thrall.  D.D. 


The  Rev.  Morgan  Dix,  D  D. 

The  Rev.  J.  Freeman  Young,  D.D. 

Mr.  S.  B.  Ruggles. 

Mr.  Murray  Hoffmann. 

Mr    Samuel  Elliott. 

Mr.  George  C.  Shattuck. 

Mr.  John  H.  Swift. 


II  E  P  0  R  T. 


The  Eastern  Church  Association  having  now  been 
in  active  operation  for  two  years,  it  seems  desirable  that  a 
slight  sketch  of  what  has  been  already  accomplished 
through  its  agency,  should  be  submitted  to  the  members  of 
the  Association  and  to  the  public.  At  the  First  General 
Meeting  held  on  13th  April,  18G4,  four  distinct  objects 
were  adopted  as  the  basis  of  the  Association,  and  to  the 
immediate  furtherance  of  these  all  its  work  has  been 
directed.     They  are  to  the  follow^ing  effect : — 

I.  "  To  INFORM  THE  ENGLISH  PUBLIC  AS  TO  THE 
"  STATE  AND  POSITION  OF  THE  EASTERN  CHRISTIANS,  IN 
"  ORDER  GRADUALLY  TO  BETTER  THEIR  CONDITION,  THROUGH 
"    THE  INFLUENCE  OF  PUBLIC  OPINION  IN  ENGLAND." 

This  object  has  been  much  aided  by  the  wide  circulation 
which  the  Association  has  given  to  the  Report  of  the 
Committee  of  Convocation  upon  Intercommunion  with 
the  Russo-Greek  Church,  presented  16th  February,  1865 
on  behalf  of  the  Committee  by  Chancellor  Massingberd, 
a  member  of  the  Eastern  Church  Association.  The 
principles  upon  which  the  Intercommunion  of  the  Churches 
should  be  sought,  are  thus  laid  down  in  this  Report :  first, 
"  To  establish  such  relations  between  the  two  Communions 
''  as  shall  enable  the  Laity  and  Clergy  of  either,  to  join 
"  in  the  Sacraments  and  Offices  of  the  other,  without  for- 
"  feiting  the  Communion  of  their  own  Church;  secondly, 
"  That  any  overtures  towards  such  an  object  should  be 


"  madu,  if  possible,  in  uo-operation  with  tliose  Churches 
"  with  which  tlie  Church  of  England  is  in  Communion; 
"  and  thirdly,  That  such  overtures  whenever  made,  should 
"  be  extended  to  tlie  other  Eastern  Patriarchates,  and  not 
"  confined  to  the  Kusso-Greek  Church."  The  Association 
has  also  disseminated  in  large  numbers  the  papers  of  the 
Eusso-Greek  Committee  of  the  American  Church.  Those 
already  puhlished,  nine  in  number,  are  of  great  interest  to 
all  who  desire  to  know  what  the  Orthodox  Church  really 
is : — Nos.  3,  G,  and  7  being  translations  of  the  Russian 
Primer,  the  Liturgy  of  S.  Chrysostom,  and  the  Offices 
for  Holy  Baptism,  Confirmation,  &c.: — Nos.  4  and  5, 
translations  from  the  writings  of  the  Metropolitan  of 
Moscow,  and  of  the  late  Metropolitan  of  St  Petersburg : — 
while  Nos.  1,  8,  and  9  contain  the  history  of  the  movement 
in  the  American  and  English  Churches,  and  the  last 
Report  to  the  General  Convention,  with  letters  and  other 
information  hearing  upon  the  same  subject. 

The  Association  has  also  engaged  more  directly  in  the 
w^ork  of  making  the  Eastern  Church  known  to  English 
churchmen  by  the  publication  of  its  '^  Occasional  Paper," 
No.  III.,  entitled, — "  Yearnings  after  Unity  in  the  East," 
from  the  writings  of  the  Metropolitan  of  Chios.  It  con- 
tains an  account  of  the  divisions  between  the  Armenian  and 
Orthodox  Churches,  and  of  the  negotiations  for  their 
re-union  now  pending.  Eor  the  translation  of  this 
important  document,  and  for  the  valuable  explanatory 
remarks,  the  Committee  are  indebted  to  the  kindness  of  the 
Rev.  George  Williams,  Senior  Fellow  of  King's  College, 
Cambridge. 

Under  this  head,  the  Committee  also  think  it  well  to 
mention  as  an  encouraging  token  of  progress,  the  fact  that 
the  subject  of  Intercommunion  was  publicly  discussed  at 
the  Church  Congress  both  at  Bristol  and  Norwich,  from  the 
same  point  of  view  as  the  P^astern  Church  Association. 


ii.  *'  to  make  known  the  doctrines  and 
"  Principles  of  the  Anglican  Church  to  the 
"  Christians  in  the  East." 

Two  "  Occasional  Papers  "  have  been  published  by  the 
Association  with  this  express  aim,  and  the  Committee  deniie 
to  return  their  grateful  thanks  to  the  Rev.  Wm.  Stubbs, 
for  his  clear  and  succinct  Treatise  on  "  The  Apostolical 
Succession  in  the  Church  of  England/'  which  forms  No.  I. 
and  which,  translated  into  Russ,  will  have  a  wide  circula- 
tion in  Russia.  They  would  also  thankfully  acknowledge 
the  kindness  of  the  Rev.  Dr.  Pusey  in  permitting  them  to 
republish,  as  their  second  *'  Occasional  Paper,"  an  Extract 
from  his  "  Eirenicon,"  on  "  The  Essential  Unity  of  the 
'•'  Church  of  Christ." 

Within  the  past  year  not  a  little  has  been  done  to 
make  the  principles  and  doctrines  of  the  Anglican  Branch 
of  the  Church  known  in  Servia  and  Montenegro,  by  the 
visit  to  those  countries  of  the  Rev.  Wm.  Denton,  and  of 
several  other  clerical  members  of  the  Association.  The 
Committee  also  venture  to  hope  that,  under  God's  blessing, 
much  good  may  result  from  the  mission  to  the  East,  which 
the  Rev.  George  Williams,  one  of  their  number,  is  about 
to  undertake.  In  the  course  of  his  distant  travels,  he 
proposes  to  visit  the  Metropolitan  of  Chios,  the  Prelates  of 
the  Russian  Church,  and  many  Eastern  Bishops  and 
Ecclesiastics  ;  while,  as  the  accredited  representative  of  the 
Association,  he  will  make  it  his  especial  work  to  prepare 
the  way  for  future  Intercommunion,  and  to  smooth  down, 
as  far  as  possible,  many  of  the  difficulties  arising  from 
ignorance  or  misapprehension  of  the  position  of  the  Church 
of  England. 


8 


iii.  ''  to  take  advantage  of  all  opportunities 
"  which  the  providence  of  god  shall  afford  for 
"  Intercommunion  with  the  Orthodox  Church,  and 
"  also  for  friendly  intercourse  with  the  other 
"  ANCIENT  Churches  of  the  East." 

With  regard  to  the  more  active  measures  for  Intercom- 
munion contemplated  under  this  head,  the  Committee  have 
much  pleasure  in  referring  to  the  large  and  influential 
Conference  of  the  members  and  friends  of  the  Association, 
held  in  London  on  the  15th  of  November,  1865.  All  who 
were  present,  including  several  Bishops  and  many  Church 
dignitaries  and  distinguished  laymen,  had  been  invited  to 
meet  Prince  Orloff,  the  Russian  Minister  at  Brussels, 
who  was  introduced  to  the  meeting  by  the  Bishop  of 
Oxford,  and  in  an  able  speech  expressed  his  hearty 
sympathy  with  the  objects  of  the  Association,  and  the 
hope  he  entertained  of  the  future  Intercommunion  of  the 
severed  Branches  of  the  Church.  Nothing  could  have  been 
more  encouraging  to  all  who  seek  for  unity  than  the  whole 
tone  of  the  meeting  ;  but,  in  deference  to  the  wishes  of 
the  Prince  and  his  companions,  the  proceedings  were  kept 
strictly  private,  and  the  first  report  which  appeared  was  an 
imperfect  translation  of  a  letter  from  Prince  Orloff  him- 
self, extracted  from  a  Russian  newspaper  by  an  anonymous 
writer  at  Berlin.  We  cannot  refrain  from  quoting  one 
sentence  from  a  second  letter,  addressed  by  him  to  the 
Times,  in  correction  of  previous  misrepresentations  on 
the  subject.  "  I  have  allowed  a  whole  month  to  elapse  in 
'*  silence,  with  the  view  of  ascertaining  how  the  idea  of 
**  Intercommunion  would  be  received  by  my  fellow  country- 
'*  men,  and  I  am  most  happy  to  be  able  to  state  that  the 
*'  Russian  press  has  greeted  with  the  warmest  of  sympathy 
"  the  foreshadowing  of  a  prospect  of  Christian  Unity  so 
"  nobly  put  forward  by  the  B^astern  Church  Association." 


An  American  clergyman,  who  was  present  at  the  meeting, 
has  since  written  a  letter  to  one  of  the  Church  papers  in 
New  York,  which,  based  on  information  furnished  by  the 
Honorary  Secretary,  contains  a  valuable  record  of  the  pro- 
ceedings. It  has  since  then  been  reprinted  in  Tlie 
Colonial  Church  Chronicle  of  last  May. 

Since  the  commencement  of  the  present  year,  the 
Association  has  done  what  lay  in  its  power  to  restore 
"  friendly  intercourse  with  the  ancient  Churches  of  the 
"  East,"  by  causing  a  letter  of  Christian  and  brotherly 
greeting  to  be  conveyed  to  the  Synod  of  the  Armenian 
Patriarchate  assembled  at  Constantinople  for  the  election 
of  a  new  Catholicos  of  Etchmiadzine.  It  was  presented 
by  the  Rev.  C.  G.  Curtis,  on  behalf  of  the  Eastern 
Church  Association,  to  the  Patriarch  of  Constantinople,  as 
President  of  the  Synod.  His  Holiness,  with  whom 
Mr.  Curtis  had  a  long  and  interesting  interview,  received 
the  letter  with  the  greatest  kindness  and  courtesy,  and 
promised  to  forward  the  reply  of  the  Synod  in  due  time. 

The  Committee  have  observed  with  much  pain  that  the 
Abbe  Guettee  has  allowed  a  series  of  articles  upon  the 
Anglican  Church  to  appear  in  the  Union  Chretienne 
calculated  to  spread  erroneous  ideas  respecting  the  validity 
of  her  orders,  and  to  discourage  and  impede  the  efforts  of 
those  who  work  and  pray  for  the  Re-union  of  Christendom. 
They  regret  the  more  such  a  course  of  action  on  his  part, 
as  his  paper  is  one  which  has  had,  and  might  again  have 
great  influence  for  good.  They  are  sorry  to  learn  that 
their  corresponding  Secretary,  the  Arch-Priest  Wassii.ieff, 
who  sympathizes  heartily  with  the  Association,  is  about  to 
leave  Paris.  They  would  at  the  same  time  acknowledge 
their  obligations  to  the  Very  Rev.  Arch-Priest  Popoff, 
Chaplain  to  the  Russian  Embassy  in  London,  for  his 
valuable  assistance  in  translations,  &c.,  and  for  his  warm 
interest  in  carrying  out  their  work. 

B 


10 


IV.       "  To    ASSIST,  AS    FAR   AS    POSSIBLE,    THE    BiSHOPS 

"  OF   THE    Orthodox    Church    in    their    efforts    to 

"    PROMOTE    THE    SPIRITUAL  WELFARE,  AND  THE    EDUCATION 
"    OF   THEIR   FLOCKS." 

In  pursuance  of  this  object,  the  Association  has  made 
grants  at  various  times,  having  assisted  the  Very  Eev. 
Philip  Schulati,  Archimandrite  of  Kustendjie  in  re- 
building his  Schools,  and  having  sent  Books  and  pecuniary 
help  to  Montenegro  and  Servia  through  the  Rev.  Wm. 
Denton. 

The  Committee  have  much  pleasure  in  stating  that  the 
present  condition  of  the  Association  is  in  every  respect 
satisfactory.  Its  financial  arrangements  have  been  found 
to  work  well,  enabling  the  Committee  to  do  whatever  is 
found  necessary  without  danger  of  debt.  The  list  of  its 
members,  small  indeed  at  first,  has  gone  on  steadily 
increasing,  so  that  there  are  now  two  hundred  and  eighty- 
two  Members  and  sixteen  Patrons  The  latter  are  all 
Bishops,  British,  Colonial,  Eastern,  and  American,  including 
three  Metropolitans,  and  this  of  itself  is  sufiicient  evidence 
of  the  wide -spreading  interest  in  the  course  advocated  by 
the  Association.  The  only  drawback  to  the  satisfaction, 
with  which  the  Committee  look  back  on  the  history  of  the 
Association  during  the  last  two  years,  is  the  grief,  which 
they  in  common  with  all  members  of  the  Church  feel,  at 
the  illness  and  suff*e rings  of  their  dear  friend  and  fellow- 
labourer, — John  Mason  Neale.  They  earnestly  trust  that 
his  invaluable  services  may  again  be  restored  to  the  Church, 
of  which  he  is  so  distinguished  an  ornament. 

Although  the  revered  author  of  the  "  Christian  Year" 
was  never  able  to  take  an  active  part  in  their  proceedings, 
yet  the  Committee  will  always  rejoice  in  the  recollection 
that  he  was  one  of  their  number,  and  gave  them  his 
cordial   sympathy.      Thev  earnestly    trust   that  the   same 


11 

spirit  of  love  and  humility  which  prompted  the  last  words 
of  John  Keble,  that  "  he  would  willingly  use  any  Office 
*'  which  might  be  approved  by  the  whole  Church,  if  only 
"  he  were  thought  worthy,"  may  always  animate  their 
Association. 

In  closing  this  Report  the  Committee  would  express 
their  sense  of  the  deep  importance  and  significance  of  the 
publication,  at  the  present  time,  of  the  Rev.  Dr.  Pusey's 
recent  "Eirenicon."  They  are  indeed  thankful  to  God's  good 
Providence  that  the  trumpet-call  to  Re-union  has  been 
blown,  with  no  uncertain  sound,  by  one  of  the  foremost 
leaders  of  the  English  Church,  and  they  trust  that  at  that 
call  an  exceeding  great  army  will  gather  together  of  all 
who,  in  East  or  West,  desire  to  be  One  in  their  common 
Lord;  and  that  He  who  has  begun  the  good  work  will 
perfect  it  in  His  own  time. 


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EULES 

AS    ADOPTED    May    4th,    1864. 


1.  This  Assocmtion  shall  consist  of  Honorary  and  of  Ordinary  Members. 

2.  Archbishops  and  Bishops,  Members  of  the  Association,  shall  be  Patrons, 
together  Avith  such  Clergymen  and  Laymen  as  may  be  selected  by  the  Standing 
Committee. 

3.  The  Standing  Committee  shall  also  have  the  power  of  nominating  the 
Honorary  Members. 

4.  The  affairs  of  the  Association  shall  be  managed  by  a  Standing  Committee, 
by  whom  Patrons  and  other  Members  shall  be  elected,  and  who  shall  have 
power  to  appoint  a  Treasurer,  Secretaries,  and  such  Officers  as  shall  be  found 
necessary, 

5.  The  Patrons,  Treasurer,  Secretaries,  and  other  Officers  shall  be  ex  officio 
Members  of  the  Standing  Committee.  The  other  Members,  not  exceeding 
sixteen  in  number,  shall  be  elected  by  the  Association  at  the  Annual  Meeting, 
as  shall  be  hereafter  provided. 

6.  Every  Ordinary  Member  shall  be  nominated  in  writing  by  two  Members 
of  the  Association  after  the  following  form — viz.,  "  We,  the  undersigned,  from 
our  personal  knowledge,  recommend  A.  B.  as  Jit  and  proper  to  become  a  Mem- 
her  ;^'  and  upon  such  recommendation  to  the  Secretary,  the  Committee  shall 
have  power  to  elect  the  person  nominated.  The  ordinary  Subscription  shall  be 
not  less  than  10s.  6d.  per  annum,  due  on  the  1st  of  January  in  each  year;  but 
the  Committee  shall  have  the  right  of  admitting  clergymen  and  others  able  to 
advance  the  objects  of  the  Association  at  a  reduced  subscription,  and  such 
persons  shall  be  called  Associates. 

7.  Ladies  whose  names  are  transmitted  by  any  Member  shall  be  admitted 
as  Associates  at  the  discretion  of  the  Standing  Committee,  and  have  the  privi- 
lege of  attending  the  Anniversary  and  Special  Meetings,  Tickets  for  which  will 
be  forwarded  to  them. 

8.  The  Standing  Committee  shall  meet  not  less  frequently  than  four  times 
in  each  year,  at  such  times  and  places  as  may  be  determined,  and  five  persons 
shall  constitute  a  quorum. 

9.  An  Anniversary  Meeting  of  Members  shall  be  held  every  year,  at  which 
a  statement  of  the  operations  and  financial  position  of  the  Association  shall  be 
submitted ;  the  time  and  place  of  holding  such  Meeting  shall  be  determined  by 
the  Standing  Committee,  who  also  shall  have  power  to  call  Special  Meetings. 


14 

10.  The  Auiiiversary  shall  commence  with  a  Special  Service  ou  behalf  of  the 
Association,  at  which  the  Holy  Eucharist  shall  be  celebrated  and  a  Sermon 
preached. 

11.  Of  the  nou  official  Members  of  the  Standing  Committee,  the  four  who 
have  been  least  frequent  in  their  attendance  during  the  preceding  year  shall 
retire  at  the  Annual  Meeting,  and  be  ineligible  for  twelve  months  ;  should  the 
number  of  Meetings  attended  be  equal,  that  Member  shall  retire  whose  name 
comes  first  in  alphabetical  order.  All  such  Vacancies,  as  well  as  those  caused  by 
death,  resignation,  or  otherwise,  shall  be  filled  up  at  the  Annual  Meeting. 

12.  An  Account  shall  be  opened  at  the  Temple  Bar  Branch  of  the  London 
and  Westminster  Bank,  in  the  name  of  the  "  Eastern  Church  Association." 

13.  Any  alteration  in  the  Rules  of  this  Association  shall  be  submitted  to 
every  Member  residing  within  the  limits  of  the  United  Kingdom,  accompanied 
by  a  Voting  Paper. 

N.B.— Eule  G.  In  cases  where  it  is  impossible  or  exceedingly  difficult  to  comply  witli  the 
requirement  that  the  Nomination  Paper  shall  be  signed  by  two  Members,  the  Committee  have 
the  power  of  electing  the  Nominee,  after  proper  investigation  of  the  circumstances. 

The  Committee  have  resolved  that  payment  of  Annual  Subscriptions  shall  not  be  required 
from  Patrons,  Honorary  Members,  or  Members  residing  abroad. 

Any  Member  on  payment  of  Five  Guineas  to  the  Treasurer  within  a  period  of  two  years, 
becomes  a  Life  Member,  and  is  not  liable  to  be  called  upon  for  any  further  Subscriptions. 


Subscriptions,  10s.  Qd.  each,  should  be  paid  to  the  Hon.  Treasurer  as  early  in 
each  year  as  possible. 


LIST    OF   THE    "OCCASIONAL    PAPERS," 

Issued  by  tlie  Literary  Committee  of  "The  Eastern  Church  Association:" — 

No.  1.  THE  APOSTOLICAL  SUCCESSION  IN  THE  CHURCH  OF 
ENGLAND.  A  Letter  to  a  Russian  Friend.  By  the  Rev. 
"William  Stubbs,  M.A. 

No.  2.     THE    ESSENTIAL    UNITY    OF    THE    CHRISTIAN   CHURCH. 

Extracted  from  the  "  Eirenicon  "  of  the  Rev.  E.  B.  Pusey,  D.D. 
No.  3.     YEARNINGS  AFTER  UNITY  IN  THE  EAST.    From  the  writings 

of  the  Metropolitan  of  Chios,     Translated  by  the  Rev.  George 

Williams,  B,D. 

This  Series,  to  be  continued  at  intervals,  will  be  issued  gratuitously  to 
the  Members  of  The  Eastern  Church  Association,  or  may  be  purchased  by 
non  subscribers  from   Messrs,  Rivingtons,  London,  Oxford,  and  Cambridge. 


LIST    OF    MEMBEKS 


Ipl^e    fasten    (STfjurclj    .Association, 


Abbot,  Eev.  Bradley. 

Akers,  Rev.  George. 

All  Souls,  Rev.  the  Warden  of. 

Anderson,  C.  K.  Esq. 

Belgrade,  His  Grace  the  Arch- 
bishop of. 

Brechin,  the  Lord  Bishop  of. 

Bagshawe,  Rev.  F.  Lloyd. 

Bailey,  Rev.  J.  L. 

Baird,  Rev.  W. 

Baring- Gould,  Rev.  Sabine. 

Beanlands,  Rev.  C. 

Begbie,  Rev.  A.  G. 

Bethune,  Venerable  Archdeacon, 
(Canada,  W.) 

Beale,  S.  Gilbert,  Esq. 

Beck,  Rev.  E.  Josselyn. 

Bevan,  Rev.  W.  H.  R. 

Biber,  Rev.  G.  W.  LL.D. 

Binney,  Rev.  J.  Erskine. 

Blakiston,  Robert  M.  Esq. 

Blew,  Rev.  W.  J. 

Blenkinsopp,  Rev.  E.  L. 

Boodle,  John,  Esq. 

Boutflower,  Rev.  Douglas,  R.N. 

Bowden,  Rev.  Robert. 

Boyle,  Hon.  George  Fredk. 

Bramley,  Rev.  H.  R. 

Brett,  Robert,  Esq. 

Brewster,  Rev.  Waldegrave. 


Briggs,  Rev.  J. 

Bright,  Rev.  W. 

Brownrigg,  Rev.  John  S. 

Bullock,  Rev.  J.  F.  W. 

Bullock,  Rev.  Frederick. 

Burbidge,  Rev.  Edward. 

Burrows,  Prof.  Montague. 

Butler,  Rev.  William. 

Blunt,  Miss. 

Capetoavn,  the  Most  Rev.  the  Lord 

Bishop  of. 
Columbia,  the  Lord  Bishop  of. 
California,  the  Bishop  of. 
Connecticut,  the  Bishop  of. 
Caparn,  Rev.  W.  B. 
Carter,  John,  Esq. 
Carter,  Rev.  T.  T. 
Carter,  Rev.  W.  A. 
Caswall,  Rev.  Henry. 
Cave,  Rev.  Verney. 
Chad,  J.  S.  Scott,  Esq. 
Chambers,  Rev.  J.  C. 
Chapman,  Rev.  A.  T. 
Chenoweth,  J.  J.  Esq. 
Cheyne,  Rev,  P. 

Chichester,  the  Very  Rev.  Dean  of. 
Christie,  Rev.  C.  H. 
Church,  Rev.  W.  M.  H. 
Churton,  Rev.  H.  B.  W. 
Cleaver,  Rev.  E.  D. 


Uj 


Cleaver,  Rev,  W.  H. 

Colborne,  Hon.  and  Rev.  Graham. 

Comper,  Rev.  J. 

Compton,  Rev.  Lord  Alwyne. 

Cooper,  Rev.  J.  H. 

Cotton,  Rowland,  Esq. 

Courtenay,  Hon.  and  Rev.  C.  L. 

Coutpas,  Alexander  M  Esq. 

Cowan,  Rev.  J.  Galloway. 

Cree,  Rev.  J.  A. 

Cooper,  Mrs.  Hay. 

Dublin,  His  Grace  the  Lord  Arch- 
bishop of. 

Dalton,  Rev.  Thomas. 

Banks,  German  W.  Esq. 

Darby,  Rev.  W.  H. 

Davies,  G.  Howell,  Esq. 

Deane,  Rev.  A.  M. 

Denison,  Yen.  Archdeacon. 

Denton,  Rev.  W. 

Devenish,  Rev.  C.  W. 

Ducane,  Rev.  A.  R. 

Dunwell,  Rev.  Francis  H. 

Denton,  Mrs.  William 

Edinburgh,   the    Lord    Bishop, 
Coadjutor  of. 

Evans,  Rev.  T.  S. 

Farington,  Rev.  Edward. 

Festing,  Rev.  G.  A. 

Foote,  Rev.  J.  A. 

Ford,  Rev.  Prebendary. 

Fortescue,  Very  Rev.  Provost. 

Fortescue,  C.  J.  Esq. 

Fowler,  Rev.  C.  A. 

Eraser,  Rev.  Wm.  D.C.L. 

Freer,  Rev.  W.  T. 

Ffrench,  R.  Percy,  Esq. 

Freshfield,  Edwin,  Esq. 

Fryer,  Rev.  F.  W. 

Fuller,  Rev.  T.  B.  D.D.  (Canada.) 

Gibraltar,  The  Lord  Bishop  of. 

Galton,  Rev.  J.  L. 

Godfray,  Rev.  Frederick,  D.C.L. 


Goldie,  Rev.  C.  D. 

Gordon,  Rev.  R.  A. 

Graham,  Cyril  C.  Esq. 

Gray,  Rev  J.  Hamilton. 

Greenwell,  Rev.  Alan. 

Gregory,  Rev.  Robert. 

Greig,  Rev.  David. 

Greive,  Rev.  W.  T. 

Gresley,  Rev.  W. 

Gutch,  Rev.  Charles. 

Hale,  Rev.  Charles  R.  (Chap.  U.S.N.) 

Hancock,  Rev.  Thomas. 

Harper,  E.  Norton,  Esq. 

Harper,  William,  Esq. 

Harston,  Rev.  Edward. 

Haskell,  Rev.  Joseph. 

Hawes,  Rev  J. 

Hayne,  Rev.  R.  J. 

Herford,  Edward,  Esq. 

Hervey,  George,  Esq. 

Heygate,  Rev.  W.  E. 

Heywood,  Sir  J.  Percival,  Bart. 

Hoare,  Rev.  W.  H. 

Hollis,  H.  Esq. 

Hunt,  Rev.  J. 

Hunt,  Rev.  R.  Shapland. 

Hutchison,  Rev.  A. 

Hutton,  Rev.  Vernon  Wollaston. 

Hutton,  Rev.  Wyndham  M. 

Huxtable,  Yen.  Archdeacon. 

Heywood,  Lady. 

Image,  Rev.  W.  G. 

Lons,  Rev.  W.  J.  D.D. 

Irvine,  A.  F.  Esq. 

Irby,  Miss  Paulina. 

Jackson,  Rev.  H.  Marshall,  R.N , 

James,  Rev.  John. 

Jenner,  Rev.  H.  L.  Bishop  Designate 

of  Dunedin. 
Joyce,  Rev.  W.  H. 
Jay,  Miss. 

King,  W.  Warwick,  Esq. 
Kingsbury,  Rev.  T.  L. 


J  7 


Kerr,  Mrs.  Alexander, 

LiMEEicK,  The  Earl  of, 

Lanphier,  Eev.  Henry. 

Layard,  Captain. 

Lee,  Ven.  Archdeacon,  D.D. 

Lee,  Eev.  F.  G.  D.C.L. 

Lias,  Eev.  J.  J. 

Liddon,  Eev.  H.  P. 

Light,  Eev.  J. 

Lindsay,  A.  Esq. 

Lindsay,  Hon.  Colin. 

Littledale,  Eev.  Frederick  H.  LL.I>. 

Lock,  Eev.  Campbell. 

Lowder,  Eev.  C.  F. 

Lowndes,  Eev.  E.  S. 

Lowther,  Eev.  Prebendary. 

Lyall,  Eev.  W.  H. 

Lyford,  Eev.  Charles. 

MoBAY  &  Eoss,  The  Lord  Bishop  of. 

Maberly,  Eev.  J.  A. 

Maden,  James  E.  Esq. 

Mackarness,  Eev.  G.  E. 

Majendie,  Lewis  A.  Esq. 

Major,  Eev.  Seymour. 

Massingberd,  Eev.  Chancellor. 

Mather,  Eev.  E. 

Matthews,  Eev.  J. 

May,  Eev.  F.  S.  Hon.  Member. 

Mayow,  Eev.  M.  W. 

McColl,  Eev.  Malcolm. 

McMurray,  Eev.  W.  D.D.  (Canada). 

McVickar,  Eev.  W.  A.  (New  York.) 

Medd,  Eev.  P.  G. 

Meymott,  John  C.  Esq. 

Meyrick,  Eev.  Frederick. 

Miller,  Eev.  Charles. 

Millard,  Eev.  H.  S. 

Morrice,  Eev.  Wm.  D. 

Morse,  Eev.  H.  G. 

Mossman,  Eev.  T.  W. 

Moultrie,  Eev.  Gerard. 

Murray,  Eev.  F.  H. 

Mnn-ay,  E.  P.  Esq. 


Mackenzie,  Miss  Muir. 

Marryat,  Miss  Isabel. 

Monsell,  Hon.  Mrs. 

Nelson,  the  Earl. 

Neale,  Eev.  J.  Mason,  D.D. 

Nicholl,  Eev.  J.  E. 

Nicholson,  Eev.  J.  N. 

Norris,  H.  Esq. 

Nugee,  Eev.  George. 

Oxford,  the  Lord  Bishop  of. 

Ontario,  the  Lord  Bishop  of 

O'Brien,  Eev.  James. 

Ommanney,  Eev.  G.  D.  W. 

O'Neil,  Eev.  S.  W. 

Ottley,  Eev.  F.  J. 

Owen,  Eev.  B.  T.  Main  waring. 

Page,  Eev.  Eobert  L. 

Pappa,  Demetrius,  Esq. 

Parker,  H.  T.  Esq.  Life  Member 

Parker,  Eev.  Edward. 

Pearson,  Eev.  C.  B. 

Pellew,  Henry  E.  Esq. 

Penny,  Eev.  E.  G. 

Perry,  Eev.  S.  G.  F. 

Peter,  Eev.  E.  G. 

Petrioles,  Athanasius  (Epirus). 

Philips,  Eev.  Edward. 

Popoff,  Very  Eev.  Archpriest. 

Potessaro,  George,  Esq. 

Powell,  Eev.  E.  A. 

Prynne,  Eev.  G.  E. 

Puller,  F.  W.  Esq. 

Purchas,  Eev.  John. 

Pusey,  Eev.  E.  B.  D.D. 

Pellew,  Mrs.  Henry  E. 

Quinlan,  Mrs. 

Eichards,  Eev.  W.  Upton. 

Eivington,  Eev.  Luke. 

Eodwell,  Eev.  J.  M. 

Eoss,  Eev.  John. 

Eoss-Lewin,  Eev.  G.  E.N. 

Eussell,  J.  Watts,  Esq. 

Salisbury,  Lord  Bishop  of. 


ScHABATZ,  Lord  Bishop  of. 
SoDOB  AND  Man,  Lord  Bishop  of. 
Sanctuary,  Yen.  Archdeacon. 
Sandwith,  Dr.  Humphrey,  C.B. 
Sawyer,  Rev.  William. 
Scott,  Lord  Henry,  M.P. 
Scott,  Major  Hugh. 

Seymour,  Rev.  Richard. 
Shearman,  Charles  H.  Esq. 
Shipley,  Rev.  Orby. 
Silver,  Rev.  Edgar. 
Simcox,  Rev.  H.  K. 
Skilbeck,  J.  H.  Esq. 
Slade,  Sir  Alfred,  Bart. 

Smith,  Rev.  Adam  C. 

Smith,  Rev.  J.  Finch. 

Soanes,  Rev.  Clarence  J.  B. 

Stobart,  Rev.  Henry. 

Stracey,  Rev.  Wm.  J. 

Stride,  Lewis,  Esq. 

Stride,  W.  Stephen,  Esq. 

Streatfeild,  J.  F.  Esq. 

Stubbs,  Rev.  Wm.  Hon.  Member. 

Swayne,  Rev.  John. 

Starey,  Miss. 

ToBONTo,  The  Lord  Bishop  of. 

Thirlwall,  J.  Esq. 

Thomas,  R.  Goring,  Esq. 


Thompson,  Rev.  Cliristopher. 

Thursby,  Rev.  Pelham  A. 

Trend,  Rev.  J.  Bowden. 

Tudor,  Rev.  Han-y. 

Turner,  Rev.  G.  F. 

Vaux,  Rev.  J.  E. 

Waddell,  Rev.  Dudley. 

Walpole,  Hon.  Henry. 

Walters,  Rev.  Charles. 

Walton,  T.  Todd,  Esq. 

Ward,  Rev.  A.  H. 

Warner,  Rev.  Charles. 

Wassilieff,  Very  Rev.  Arch -Priest. 

Webb,  Rev.  Allan  B. 

West,  Rev.  R. 

White,  Rev.  G.  Cosby. 

Wilgress,  Rev.  G.  F. 

Williams,  Rev.  George. 

Willington,  Rev.  H.  E. 

Wilmshurst,  Edwin,  Esq. 

Wilson,  A.  Esq. 

Wood,  Hon.  Charles  L. 

Wood,  W.  F.  Esq. 

Wordsworth,  Yen.  Archdeacon,  D.D. 

Wroth,  Rev.  Warwick  R. 

Wyndham,  Rev.  F.  M. 

York,  Hon.  and  Very  Rev.  Dean  of. 

Zolas,  Paul,  Esq. 


PKAYERS     FOR     UNITY, 

For  the  Daily  use  of  Members  of  the  Eastern  Church  Association. 


In  the  Name  of  the  Father  and  of  the  Son  and  of  the  Holy 
Ghost. 

For  the  Peace  of  the  whole  world,  the  Stability  of  the  Holy 
Churches  of  God  and  the  Union  of  all  —  Let  us  make  our 
supplication  to  the  Lord. 

Lord,  have  mercy  upon  us. 
Christ,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 
Our  Father,  &c. 

0  God,  the  Father  of  our  Lord  Jesus  Christ  our  only 
Saviour,  the  Prince  of  Peace ;  give  us  gi-ace  seriously  to  lay  to 
heart  the  great  dangers  we  are  in  by  our  unhappy  divisions. 
Take  away  all  hatred  and  prejudice,  and  whatsoever  else  may 
hinder  us  from  godly  union  and  concord  :  that  as  there  is  but 
one  Body  and  one  Spirit,  and  one  hope  of  our  calling,  one 
Lord,  one  faith,  one  baptism,  one  God  and  Father  of  us  all, 
so  we  may  henceforth  be  all  of  one  heart,  and  of  one  soul, 
united  in  one  holy  bond  of  truth  and  peace,  of  faith  and  charity, 
and  may  with  one  mind  and  one  mouth  glorify  Thee :  through 
Jesus  Christ  our  Lord.     Amen. 

0  Lord  Jesu  Christ  Who  saidst  unto  Thine  Apostles, 
"  Peace  I  leave  with  you,  My  Peace  I  give  unto  you,"  regard 
not  our  sins,  but  the  Faith  of  Thy  Church,  and  grant  unto  her 
that  Peace  and  Unity  which  is  agreeable  to  Thy  will,  Who  livest 
and  reignest  for  over.     Amen. 

0  Almighty  God,  Who  hast  built  Thy  Church  upon  the 
foundation  of  the  Apostles  and  Prophets,  Jesus  Christ  Himself 
being  the  Head  corner-stone  ;  grant  us  so  to  be  joined  together 
in  Unity  of  spirit  by  their  doctrine,  that  we  may  be  made  an 
holy  temple  acceptalile  unto  Thee :  through  Jesus  Christ  our 
Lord.     Amen. 

At  the  conclusion  of  a  Meeting. 
The   Grace  of  our  Lord  Jesus   Christ,   and  the  Love   of 
God,  and  the  Communion  of  the  Holy  Ghost  be  with  us  all 
evermore.     Amon. 


WESTMINSTER : 
rUINTEl)    BY   THOMAS    HRETTDIX,  RUPERT   STRKET,   lUYlMARKK'l 


To  the  Clergy,  gratis,  on  presentation  of  their  Address  Card.     Addi- 
tional copies  on  stout  paper,  price  is.,  may  he  ordered  of  the  Puhlisher, 


THE  DIVINE 

LITURGIES 

OF    OUR    HOLY    FATHERS 

JOHN   THE    GOLDENMOUTHED 

(S.  CHRYSOSTOM), 


BASIL   THE    GREAT. 


From  the  Greek  and  Russian. 


LONDON: 

JOHN   SHEPHERD,   20,  WARWICK   LANE, 

PATERNOSTER  ROW,  E.G. 


"THE  TRANSLATOR 

TO  THE       "i'ii  'nBiaiil  inL'jDi.tiixj  mb  i 

DEVOUT    CHRISTIAN    READER. 

' ' .  d:nud' 

^'Dearli/  beloved  Brother ,  in  our  Lord,  and  God^  and  Saviour, 
JESUS  CHRIST, 

^^  Be  pleased  to  accept  this  Labour  of  Love  of  thine  unworthy 
Fellow -Servant;  who  mindful  of  the  Command,  '  When  than 
art  converted  J  strengthen  thy  Brethren^  presenteth,  with  all 
Humility,  these  his  Endeavours,  for  thine  Attainment  of  the 
Truth,  and  everlasting  Salvation :  And,  in  return,  assist  him 
with  thy  Prayers,  to  the  Throne  of  Grace  and  Mercy;  that, 
whilst  he  ofFereth  Instruction  to  others,  he  may  so  take  Heed 
unto  himself,  that  he  become  not  a  Cast-away. 

^^  Thus  saith  the  Lord,  Stand  ye  in  the  Ways,  and  see,  and 
ask  for  the  old  Paths,  ivhere  is  the  good  Way,  and  walk  there- 
in, and  ye  shall  find  Rest  for  your  Souls. — ^Jerem.  vi.  i6. 

"  Unto  you  that  fear  My  Name,  shall  the  Sim  of  Righteous- 
ness arise  with  healing  in  His  Wings. — Mai.  iv.  2/ 

)iaHjrjdj-nj£  y 


5> 


The  foregoing  beautiful  address  is  prefixed  by  way  of  Dedi- 
cation to  an  English  version  of  the  esteemed  work  of  Peter 
MoGiLA,  sometime  Metropolitan  of  Kieff,  entitled  "The  Or- 
thodox Confession  of  the  Catholic  and  Apostolic  Eastern 
Church,^^  (London:  1762,)  by  the  pious  and  learned  trans- 
lator. Colonel  Lodvel,  who  died  in  Communion  with  the 
Greek  Church,  March  ^4-,  1767. 


PREFACE. 


In  justice  to  the  Rev.  J.  M.  Neale,  D.D.,  a  well-known  labourer 
in  the  particular  literary  field  to  which  the  present  work  belongs, 
the  Editor  takes  this  opportunity  of  acknowledging  his  general  ob- 
ligation to  that  gentleman's  previous  translation  of  the  Oriental  Li- 
turgies contained  in  Part  I.  of  his  "  History  of  the  Holy  Eastern 
Church."      (London:  Masters,  i8jo.) 

To  the  translation  of  S.  Chrysostom's  Liturgy  by  the  Rev.  J.  G. 
King,  D.D.,  in  his  "  Rites  and  Ceremonies  of  the  Greek  Church,  in 
Russia,"  (London:  1772,)  similar  obligation  is  also  due,  and  is,  in 
like  manner,  hereby  cheerfully  acknowledged. 

But  a  comparison  of  the  three  will  show  that  the  present  is  no 
mere  copy  of  either  the  fore-mentioned  versions.  On  the  contrary, 
many  and  important  differences  will  be  discovered,  i.  in  the  trans- 
lation itself-  2.  in  the  disposition  of  sundry  prayers,  &cc.;  and  3.  in 
the  quantity  of  matter,  much  that  is  necessary,  but  omitted  in  both 
the  others,  being  supplied  in  the  present  version. 

A  few  words  on  each  of  those  points  of  difference  may  not,  per- 
haps, be  altogether  out  of  place. 

1.  Of  the  translation  it  is  unbecoming  to  say  much,  for  the  scho- 
larship of  Drs.  Neale  and  King  is  undeniable,  and  their  good  in- 
tentions towards  the  Orthodox  Catholic  Church  almost  equally  so. 
But  different  renderings  of  the  same  original  text  are  always  admis- 
sible, provided  no  new  sense  whereof  that  text  is  impatient  be  in- 
tended. To  ensure,  as  far  as  possible,  a  correct  Ecclesiastical  sense, 
whether  agreeable  or  not  to  the  translations  preceding  it,  the  present 
version  was  forwarded  in  MS.  to  S.  Petersburg,  and,  as  is  observed 
in  a  footnote  at  page  i6,"^  was  submitted  to  the  critical  revision  of 
a  most  competent  authority.  By  that  revision  the  Editor  has  largely 
profited,  and  to  it,  many  of  the  new  readings,  as  compared  with  his 
predecessors',  are  attributable. 

2.  The  differences  in  the  disposition  of  sundry  prayers,  &c.,  consist 
chiefly  in  the  junction  of  each  prayer  with  its  doxology,  in  the  place 
where  the  doxology  is  always  said,  instead  of  placing  the  body  of  the 
prayer  some  distance  before  or  after,  as  in  the  ordinary  copies  of  the 
'Evchologion.  The  reason  of  the  severance  when  the  prayer  occurs 
prematurely,  (as  in  most  ectenias  excepting  the  three  first,)  seems  to 
be,  to  point  out  the  spot  where  it  is  most  convenient  for  the  Priest 
to  commence  the  prayer,  (which  is  synchronous  with  the  ectenie,)  so 
that  he  and  the  Deacon  may  finish  together  in  time  for  the  doxo- 
log}\  Convenience,  though  not  of  such  a  consistent  character  as 
the  foregoing,  is  the  reason  also  of  the  severance  when  the  prayer 
occurs  after  its  concluding  doxology,  as  in  the  three  ectenias  above 

*  In  the  footnote  in  question,  alkision  is  made  to  a  suggestion  of  the  re^ 
viser,  with  which  the  Editor  was  unable  to  comply.    As  the  point  in  dispute 


Preface. 


excepted,  the  prayer  of  the  Thrice-Holy,  &c.  Beth  of  these  incon- 
gruities are  corrected  in  the  present  version,  to  the  advantage,  it  is 
hoped,  of  the  Enghsh  reader,  yet  without  prejudice  to  the  Orthodox 
reader,  Greek  or  Russian,  to  whom  what  is  here  said  is  intuitive. 
A  more  logical  setting  of  the  Diptychs  and  commemorations  in  the 
Great  Intercession  has  also  been  attempted  in  the  Liturgy  of  S.  Basil. 

3.  The  additions,  as  compared  with  Neale,  (for  King  has  only 
the  shorter  Liturgy  of  S.  Chrysostom,)  consist  of  all  the  Basilian 
pro-anaphoral  prayers,  of  fully  one  half  the  responsals,  and  of  many 
other  matters  which  side  by  side  comparison  can  alone  discover,  but 
of  which  the  enumeration,  without  such  comparison,  would  only  be 
tedious.  These  additions,  it  is  believed,  tend  to  increase  very  con- 
siderably the  value  of  the  present  version,  and  justify  the  re-appear- 
ance of  a  work  of  which  they  form  such  an  important  portion. 

*^*  The  "Appendices,"  referred  to  in  the  work,  containing  all 
the  moveable  portions  of  the  Liturgies,  will  appear  when  completed.* 

*^*  Illustrative  of  the  present  version,  is  published,  the  Music  of 
"  The  Service  of  the  Greek  Church  in  English :  being  The  Hymns 
of  the  Liturgies  of  SS.  Chrysostom  and  Basil."  Price  ^s.  May 
be  ordered  of  J.  Shepherd,  20,  Warwick  Lane,  E.G. 

is-  of  acknowledged  difficulty,  the  original  is  subjoined,  together  with  Dr. 
Neale's  translation,  and  the  unbroken  f  form  of  the  present  version. 

Greek  Original. 

O'lra     XtpovfSifi,    fivff- 
riKwg     tiKovi^ovreg,     Kal 


ry  K^OTTOKj)  Tpiiidi  rbv 
Tpiadyiov  vytvov  TTpocr- 
(idovTtg,  Tvaaav  Trjv 
(SiwTiKijv  aTToQwfitOa  fit- 
pifivav'  6)Q  rbv  liaaikka 
TU)v  o\wv  vTToCe^ofievoi, 
ralq  ' XyytKiKaiq  aopctTujQ, 
^opvfopovfisvov,  rd^tcnv. 
AWrjXovia.  'AXXrjXoVLa. 
'AXXrjXovia. 


Dr.  Neale's  trans- 
lation. 
Let  us,  who  mys- 
tically represent  the 
Cherubim,  and  sing 
the  Holy  Hymn  to  the 
quickening  Trinity, 
lay  by  at  this  time  all 
worldly  cares ;  that  we 
may  receive  the  King 
of  Glory,  invisibly  at- 
tended by  the  Angelic 
orders. 

Alleluia.     Alleluia. 
Alleluia. 


Translation  in  present 

njoork. 
We,  who  the  Cheru- 
bim represent  [or^  We, 
who  represent  the  Che- 
rubim] in  mystery,  and 
to  the  Life-giving  Tri- 
nity offer  in  song  the 
Hymn  Thrice -Holy, 
should  put  away  all 
cares  of  life  ;  to  receive 
the  King  of  all,  by  the 
Angelic  orders  invisibly 
attended. 

Alleluia.     Alleluia. 


Alleluia. 

*  For  two  of  the  most  Important  Appendices,  F  and  G  (The  Apostle  and 
The  Gospel),  the  reader  is  referred  in  the  meantime  to  a  table  at  close  of 
Mr.  B.  E.  Popoff's  translation  of  *'  The  origin  and  composition  of  the 
Roman  Catholic  liturgy,  and  Its  difference  from  that  of  the  Orthodox  Church. 
By  Ivan  Borovnitsky."  (London:  Masters.)  The  excellent  treatise 
here  referred  to  shows  most  clearly  the  modern  nature  of  the  Roman  Catholic 
rite,  compared  with  the  venerable  Liturgies  forming  the  contents  of  the 
present  work. 

t  In  practice  The  Cherubic  Hymn  Is  always  sung  In  two  parts,  with  a 
pause  between,  during  which  The  Great  Entrance  is  made.  Vide  pp. 
15  and  16, 


fiuhi'i  ?'i  bine  9i9f[  si   • 
jfij  or  ■ 

,ua8      jjt£  divine  liturgies 

-  v  OF    OUR    HOLY    FATHERS 


^^   JOHN    THE    GOLDENMOUTHED 

,3qq£-9i  ;  (S.  CHRYSOSTOM), 

.noiin  - 

goinkji^^j)    BASIL   THE    GREAT. 


\_Deacon,     Master,  give  the  Blessing.*] 

Priest.  Blessed  is  the  Kingdom  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost,  now,  and  ever,  and  to  ages  of 
ages. 

Choir.     Amen. 

Deacon.     In  peace  let  us  pray  to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  the  peace  that  is  from  above,  and  for  the 
salvation  of  our  souls,  let  us  pray  to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  the  peace  of  the  w^hole  world,  for  the  stability 
of  the  Holy  Churches  of  God,  and  for  the  union  of  all,  let  us 
pray  to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  this  Holy  Temple,  and  for  them  that  in  faith, 
piety,  and  the  fear  of  God  enter  into  it,  let  us  pray  to  the 
Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  the  Most  Holy  Governing  Synod,t  for  our 
Archbishop ,  for  the  honourable  Presbytery,  for  the  Dia- 

*  Sundry  portions  of  the  Office  which  cannot  be  performed  in  the  Dea- 
con's absence  by  the  Priest,  are  enclosed  within  brackets. 

f  From  the  fact  of  the  Holy  Synod  being  here  prayed  for  in  the  Rxisslan, 
it  might  be  expected  that  in  the  Greek  the  corresponding  dignity  of  Pa- 
triarch would  occupy  the  same  place  in  the  printed  copies.  Such,  however, 
is  not  the  case,  the  Evchologion  making  no  mention  of  any  superior  clergy 

other  than  our  Archbishop . 

1 


2  The  Divine  Liturgies 

conate  in  Christ,  for  all^  clergy  and  laity,  let  us  pray  to  the 
Lord. 

Choi?-.     Lord,  have  mercy. 

Deacon.  For  our  most  pious  and  Divinely  preserved  Sove- 
reign   and  family^  all  their  palace  and  army,  let  us  pray 

to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  That  He  would  fight  on  their  side,  and  subdue 
under  their  feet  every  enemy  and  adversary,  let  us  pray  to  the 
Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  this  city  {or,  this  Holy  abode,*)  for  every  city 
and  country,  and  for  the  faithful  who  inhabit  them,  let  us  pray 
to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  healthfulness  of  air,  for  plentiful  fruits  of  the 
earth,  and  for  peaceful  times,  let  us  pray  to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  them  that  voyage,  that  journey,  that  are  sick, 
that  labour,  that  are  in  bonds,  and  their  sah^ation,  let  us  pray 
to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  deliverance  from  all  affliction,  passion,  danger, 
and  necessity,  let  us  pray  to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  Defend,  save,  have  mercy,  and  guard  us,  O  God, 
by  Thy  Grace. 

Choir.     Lord,  have  mercy. 

Deacon.  Commemorating  our  all- Holy,  spotless,  most- 
blessed,  and  glorious  Lady,  the  Mother  of  God,  and  ever- 
Virgin  Mary,  with  all  Saints :  let  us  commend  ourselves,  and 
each  other,  and  all  our  life,  to  Christ  the  God. 

Choir.     To  Thee,  O  Lord. 

Priest,  silently.  O  Lord  our  God,  of  boundless  might, 
incomprehensible  Glory,  measureless  mercy,  and  ineffable  love 
to  man :  look  down.  Thyself,  O  Master,  according  to  Thy 
tender  love,  on  us,  and  on  this  Holy  Temple ;  and  shew  to  us, 
and  to  them  that  pray  with  us,  the  riches  of  Thy  mercies,  and 
Thy  compassions.  Aloud.  For  all  Glory,  honour,  and  wor- 
ship are  due  to  Thee,  the  Father,  the  Son,  and  the  Holv 
Ghost,  now,  and  ever,  and  to  ages  of  ages. 

Choir.     Amen. 

♦  The  several  petitions  throughout  the  Office  for  this  Holy  ahode^  and  for 
the  founders  and  brethren  thereof,  are  used  only  in  Monasteries. 


of  SS.  Chrysostom  and  Basil.  3 

Then  on  Sundays,  excepting  when  otherwise  provided  for 
in  Appendix  A, 
Glory  to  the  Father^  and  to  the  Son  :  and  to  the  Holy 
Ghost  ; 

Both  now,  and  aye:  and  to  ages  of  ages.     Amen. 
Bless  the  Lord,  O  my  soul :  O  Lord,  Thou  art  Blessed. 

Psalm  102  (103). 

Bless  the  Lord,  O  my  soul :  and  all  that  is  within  me,  bless 
His  Holy  Name. 

Bless  the  Lord,  O  my  soul :  and  forget  not  all  His  benefits. 

Who  forgiveth  all  thy  transgressions :  Who  healeth  all  thy 
diseases. 

Who  redeemeth  thv  life  from  corruption :  Who  crowneth 
thee  with  mercy  and  compassion. 

Who  satisfieth  thy  desire  with  good  things  :  so  that  thv 
youth  is  renewed  like  the  eaglets. 

The  Lord  executeth  mercy  and  judgment :  for  all  that  are 
injured. 

He  made  known  His  ways  unto  Moses  :  His  will  unto  the 
children  of  Israel. 

The  Lord  is  compassionate  and  merciful,  longsuffering  and 
full  of  mercy :  He  will  not  be  angry  in  the  end,  neither  will 
He  be  wrathful  in  the  ages  (to  come). 

He  hath  not  dealt  with  us  after  our  transgressions  :  nor  re- 
warded us  according  to  our  sins. 

For  as  the  Heaven  is  high  above  the  earth :  so  great  is  the 
Lord's  mercy  toward  them  that  fear  Him. 

As  far  as  the  east  is  from  the  west :  so  far  hath  He  removed 
our  transgressions  from  us. 

As  a  father  pitieth  his  children,  so  the  Lord  pitieth  them 
that  fear  Him :  for  He  knoweth  our  frame.  He  remembereth 
that  w^e  are  but  dust. 

As  for  man,  his  days  are  as  grass:  as  a  flower  of  the  field, 
so  shall  he  flourish. 

For  the  spirit  goeth  through  in  him,  and  he  is  not :  and 
shall  know  his  place  no  more. 

But  the  mercy  of  the  Lord  is  from  ages,  and  to  all  ages : 
upon  them  that  fear  Him, 

And  His  righteousness  to  children's  children,  to  such  as 
keep  His  testament :  and  remember  His  commandments  to 
do  them. 

The  Lord  hath  prepared  His  Throne  in  Heaven :  and  His 
Kingdom  ruleth  over  ail. 


'4  The  Divine  Liturgies 

Bless  the  Lord,  all  ye  His  Angels,  mighty  in  strength : 
who  do  His  commandments^  and  hearken  unto  the  voice  of 
His  words. 

Bless  the  Lord,  all  ye  His  Powers :  ye  ministers  of  His  that 
do  His  will. 

Bless  the  Lord,  all  ye  works  of  His,  in  all  places  of  Hi? 
dommion  :  bless  the  Lord,  (J  my  soul.      ff^  f^    -.„_,  t      r-p 

Deacon.    Again  and  again  in  peace  let  us  pray  to  the  LbRD. 

Choir.     Lord,  have  mercy. 

Deacon.  Defend,  save,  have  mercy,  and  guard  us,  O  God, 
by  Thy  Grace. 

Choir.     Lord,  have  mercy. 

Deacon.  Commemorating  our  all-Holy,  spotless,  mo^t- 
blessed  and  glorious  Lady,  the  Mother  of  God  and  ever- 
Virgin  Mary,  with  all  Saints :  let  us  commend  ourselves,  and 
each  other,  and  all  our  life,  to  Christ  the  God. 

Choir.     To  Thee,  O  Lord.  ,^  -^^^^;^  r. 

Friest,  silently.  O  Lord  our  Gob,  save  Thy  people,  and 
bless  Thine  inheritance ;  guard  the  fulness  of  Thy  Church ; 
hallow  them  that  love  the  beauty  of  Thy  Temple;  glorify 
them  in  return  with  Thy  Divine  power,  and  forsake  not  us 
who  hope  in  Thee.  Aloud.  For  Thine  is  the  strength,  and 
Thine  is  the  Kingdom,  the  power,  and  the  glory,  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  now,  and 
ever  and  to  ages  of  ages.    ^_^,,   ^,,,,^,,„,,„,„,„0     .»o.v>.a 

Choir.     Amen.  -,,    ,,,  =  .,,,,,1  .....h^.j^  ,,„,,  _f,3,,,H 

Then  on  Sundays,  excepting  when  otherwise  provided  for 
in  Appendix  B, 

Glory  to  the  Father,  and  to  the  SoN.;r'rkTid  to  the  Holy 
Ghost.  n    ?     ^    ^  t,  fc\        ^'^\\\\'^\v(.   .v^jvCL 

Psalm  T45  {^^',u,l,\i.r^,A^  \.A  ....,■ 

Praise  the  Lord,  O  my  soul,  while  Ilive  will  I  praise  tWe 
Lord  :   I  will  sing  praises  unto  my  God  while  I  have  being. 

Put  not  your  trust  in  princes,  nor  inianv  child"  of  TOan;  In 
whom  is  no  salvation.  .     ^  r/         ^  ^ 

For  his  spirit  shall  ffo  forth  irismd'^Be^ ^^aH^'rctufif  ^iS^S^^^ 

,  ^  ^  rro  'iv,iymjon^A  oni  ogu  tuh 

.e3rLn,  "^  t  v  •      r  "it 

:.   In  that  day :  all  his  thoughts  shall  perish.     -S-^^s^^i^^^j  ^^il 

'  Blessed  is  he  that  hath  the  God  of  Jadq^%r^  M%aft^ 

whose  hope  is  m  the  Lord  his  God.  -  ^  .j 

Who  made  the  Heavens  and  the  earth  :  the  sea  and'ati  that 
is  therein. 

Who  keepeth  truth  for  ever,  Who  executeth  judgment  for 
the  injured:  Who  giveth  food  to  the  hungry. 

1  ^ 


of  SS.  Chrysostom  and  Basil.  ^ 

The  Lord  looseth  the  fettered,  the  Lord  giveth  wisdom 
to  the  bHnd_,  the  Lord  setteth  up  the  broken  down  :  the 
Lord  loveth  the  righteous,  the  Lord  preserveth  the  prose- 
lytes. 

He  reheveth  the  orphan  and  widow  :  but  the  way  of  sinners 
He  overthroweth. 

The  Lord  shall  reign  for  ever :  thy  God,  O  Sion,  from 
generation  to  generation. 

Both  now,  and  aye  :  and  to  ages  of  ages.     Amen. 

Only-begotten  Son,  and  Word  of  God  :  Who  art  Im- 
mortal, 

And  didst  vouchsafe  for  our  salvation  to  take  flesh  of  the 
Holy  Mother  of  God  and  ever- Virgin  Mary  :  and  without 
mutation  didst  become  Man, 

And  wast  crucified,  Christ  the  God  :  and  by  death  didst 
overcome  death,  being  One  in  the  Holy  Trinity, 

And  glorified  with  the  Father  and  the  Holy  Ghost  :  O 
save  us. 

Deacon.  Again  and  again  in  peace  let  us  pray  to  the 
Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  Defend,  save,  have  mercy,  and  guard  us,  O  God, 
by  Thy  Grace. 

Choir.     Lord,  have  mercy. 

Deacon.  Commemorating  our  all-Holy,  Spotless,  most- 
blessed  and  glorious  Lady,  the  Mother  of  God  and  ever- 
Virgin  Mary,  with  all  Saints  :  let  us  commend  ourselves,  and 
each  other,  and  all  our  life,  to  Christ  the  God. 

Choir.     To  Thee,  O  Lord. 

Priest  J  silently.  (Almighty  God,)'  Who  hast  given  us 
grace  (at  this  time)  with  one-accord*  to  make  our  common 
supplications  (unto  Thee),  and  didst  promise  that  when  two 
or  three  are  gathered-together*  in  Thy  Name,  Thou  wilt 
grant  their  requests  :  fulfil  now.  Thyself,  the  petitions  of  Thy 
servants  as  may  be  most  expedient  *  (for  them),  granting  us  in 
this  age  the  knowledge  of  Thy  truth,  and  in  the  ages  to  come 
life  everlasting,  jlloud.  For  Thou  art  the  Good  God,  and 
the  lover  of  men,  and  we  ascribe  Glory  to  Thee,  the  Father, 
the  Son,  and  the  Holy  Ghost,  now,  and  ever,  and  to  ages 
of  ages. 

*  It  is  impossible  to  preserve  the  syllabic  beauty  of  this  prayer  in  an 
English  translation,  particularly  in  the  face  of  the  well-known  version  in 
**  The  Book  of  Common  Prayer."  Hence  the  above  for  crw/i^wvci't, 
cvfi<piiJvovaiVj  and  av[i<pigov  5  hence  also  the  additions  in  parentheses. 


6  The  Divine  Liturgies 

Choir.     Amen. 

Then  on  Sundays, 
In  Thy  Kingdom    remember  us^   O  Lord  :    when  Thou 
comest  in  Thy  Kingdom. 

S.  Matthew  5. 

Blessed  are  the  poor  in  spirit :  for  their's  is  the  Kingdom  of 
the  Heavens. 

Blessed  are  they  that  mourn  :  for  they  shall  be  comforted. 

Blessed  are  the  meek :  for  they  shall  inherit  the  earth. 

Blessed  are  they  that  hunger  and  thirst  after  righteousness : 
for  they  shall  be  filled. 

Blessed  are  the  merciful :  for  they  shall  obtain  mercy. 

Blessed  are  the  pure  in  heart :  for  they  shall  see  God. 

Blessed  are  the  peacemakers  :  for  they  shall  be  called  the 
children  of  God. 

Blessed  are  they  that  are  persecuted  for  righteousness^  sake : 
for  their's  is  the  Kingdom  of  the  Heavens. 

Blessed  are  ye  when  men  shall  revile  you,  and  persecute 
you :  and  shall  say  all  manner  of  evil  against  you  falsely  for 
My  sake. 

Rejoice^  and  be  exceeding  glad  :  for  great  is  your  reward  in 
the  Heavens.  riolg   .minqnio'6  ■:)fh 

Glory  to  the  Father^  and  to  the  SoNr^and-tb  t!i)e  IHoJyi 
Ghost;  affii  11b 

Both  now^  and  aye  :  and  to  ages  of  ages.     Amen. 

Interspersed   alternately   ivith    the   above  Beatitudes  are 

certain  Troparia  proper  for  the  day,  for  which  see  Ap- 

•  P<^ndlxC.  ,^^,j    |„-),,ri3r.^ 

While  the  Choir  are  singing  the  same,  wkibh,  in  ^rder 

after  the  two  foregoing  Psalms,  cojistitute  The  Third 

Antiphon,    the   Priest    and  Deacon   proceed  to   make 

THE  LITTLE  ENTRANCE,  saying  silently, 

.Deacon.     Let  us  pray  to  the  Lord.  r/roio'd 

'Priest.     O  Master,  Lord,  and  our  God,  Who  tof  W- 

dained  in  Heaven  hosts  and  armies  of  Angels  and  Archangels 

for  the  ministry  of  Thy  Glory  :  grant  that  with  our  Entrance 

there  may  be  an  entrance  of  Holy  Angels  ministering  together 

with  us,  and  with  us  glorifying  Thy  Goodness.  For  all  Glory, 

honour,  and  worship  are  due  to  Thee,  the  Father,  the  Son, 

and  the  Holy  Ghost,  now,  and  ever,  and  to  ages  of  ages. 

Deacon.     Amen. 


of  SS.  Clirysostom  and  BasiL  7 

{Then  to  the  Priest, 
Master,  bless  the  Holy  Entrance.] 

Priest.     Blessed  is    the   Entrance  of  Thy  Saints^  always, 
now,  and  ever,  and  to  ages  of  ages. 
Deacon.     Amen. 

Then  aloud,  the  third  Antiphon  heing  ended, 
Wisdom !  Stand  up. 

Choir,  on  Sundays,  excepting  when  otherwise  provided  for 
in  Appendix  D, 
O  come,  let  us  worship  and  bow  down  to  Christ  :  O  Son 
of  God,  Who  didst  rise  from  the  dead,  save  us  who  sing  to 
Thee  Alleluia. 

Then  follow  other  Tropa.na.  proper  for  the  day,  for  which 

also  see  Appendix  D. 
When  ended,  the  Deacon  saith, 

Let  us  pray  to  the  Lord.  arft  vor 

Choir.     Lord,  have  mercy. 

[Deacon,  silently.     Master,  ^bl  ess  the  time,  of.  the  Thrice- 
Holy.]  "  /igihifl 

Priest.  O  God,  Who  art  Holy,  Who  resteth  in  the 
Holies,  Who  art  hymned  with  the  Thrice-Holy  voice  by 
the  Seraphim,  glorified  by  the  Cherubim,  and  worshipped 
by  all  the  Heavenly  Powers ;  Who  didst  from  nothing  call 
all  things  into  being;  Who  didst  create  man  after  Thine 
image  and  likeness,  and  didst  adorn  him  with  all  Thy 
gifts;  Who  givest  to  him  that  asketh,  wisdom  and  under- 
standing, and  lookest  not  with  disdain  upon  the  sinner, 
but  affordest  him  repentance  unto  salvation;  Who  hast 
vouchsafed  that  w^e.  Thy  humble  and  unworthy  servants, 
should  stand  even  at  this  time  before  the  Glory  of  Thy  Holy 
Altar,  and  should  offer  to  Thee  the  worship  and  praise  that  is 
due  :  receive  Thyself,  O  Master,  out  of  the  mouths  of  us  sin- 
ners the  Thrice-Holy  Hymn,  and  visit  us  in  Thy  Goodness. 
Forgive  us  every  offence,  voluntary  and  involuntary  ;  sanctify 
our  souls  and  bodies ;  and  grant  that  we  may  serve  Thee  in 
holiness  all  the  days  of  our  life :  through  the  intercession  of 
the  Holy  Mother  of  God,  and  all  the  Saints  who  have  pleased 
Thee  from  all  ages.  Aloud.  For  Holy  art  Thou,  our  God, 
and  we  ascribe  Glory  to  Thee,  (Ij^e  Jf^.i^^^y  ;^i^e  .Sxijf^  a^ 
Holy  Ghost,  now,  and  ever,    :  ^j,}^  ^.^  ^.il^iow  J>rL '  im^ri^ ; 

Deacon.     And  to  ages  of  ages.    ,u^„,;TEOikO/.v[oH  i)d3',Lni 

Choir,     Amen.  ';:   ^  ^^^^i,_     .s^ooi>^a 


8  The  Divine  Liturgies 

Then,  excepting  when  otherwise  provided  for  in  Appendix 
E, 

The  Thrice-Holy  Hymn. 

Holy  God,  Holy  and  Mighty,  Holy  and  Immortal,  have 
mercy  upon  us. 

Holy  God,  Holy  and  Mighty,  Holy  and  Immortal^  have 
mercy  upon  us. 

Holy  God,  Holy  and  Mighty,  Holy  and  Immortal,  have 
mercy  upon  us. 

Glory  to  the  Father,  and  to  the  Son,  and  to  .thei^^Holy 
Ghost;  )Vd  Inm  ^won  ^Tiiiw? 

Both  now,  and  aye,  and  to  ages  of  ages.     Amign,  .s^oon^d 

Holy  and  Immortal,  have  mercy  upon  us.  .%  w^^V^*! 

Holy  God,  Holy  and  Mighty,  Holy  and  Immortal,  have 
mercy  upon  us. 

The   Priest   and  Deacon   also  repeat   The  Thrice-Holy 
Hymn  silently,  [after  which  the  Deacon  saith  to  the 

P^^^^^y  :oa  i:jo  .zod  D3voi3C 

Master,  give  the  order.]  P  rjArnr  A       ^to'^Y^^Cl 

Priest,  Blessed  is  He  that  cometh  in  the  Name  of  the 
Lord. 

[Deacon.     Master,  bless  the  Great  Throne.]  V\os\0 

Priest.  Blessed  art  Thou  upon  the  Glorious  ThroneTof 
Thy  Kingdom,  Who  sittest  upon  the  Cherubim,  always,  now, 
and  ever,  and  to  ages  of  ages.  ,baDJU.  au  ioJ.     aciSvH 

Deacon.     Amen. 

Then  alond.     Let  us  attend.      .^^^^^^  ^^^^  ^^^.^^^(;^  ^^^^ 
P7-iest.     Peace  to  all.  j^  xib,^H^^ 

Choir.     And  to  thy  spirit.  .  .  rt     v     v   v  Iaxt^ 

The  Reader  reads  The  Prokeimenon  of  the  Apostle,  ^or 
which  see  Appendix  F,   .  ■'— i-  ,^...  v.  ...^^^     ,..v...^..v-x 

Deacon.     Wisdom!  '""°7^'.'^^'^^  f  ^■'°!?     '"''"g 

Reader.     The  Reading  from  the  Holy  Apostle  m  ^\  V  ir^ 
Deacon.     Let  us  attend.  V^  ^'    ^^    rr 

The  Reader  then  reads  THE  APOSTEEif^  fe^/ift^te" 
see  Appendix  F.  rri  avBd  .cfiioJ     .-^so: 

When  ended,  the  Priest  saith,  '^  •      r  ^   '    *^ 

Peace  to  thee  who  readest.  -  ■  ■     ^  * 

Reader.     And  to  thy  spirit.  ->'i^ ■*  /    .,^   . ,,     ••     ^     ,     ,   . 
Deacon.       W  ISdom  .  ^i^jq  ^.^^^^  ^^^g  ^^^^  c,.,^  e^nbbiijSq'jxan 


of  SS.  Chrysostom  and  Basil.  g 

Choir.     Alleluia.     Alleluia.     Alleluia. 

Priest,  silently.  O  Master^  lov^er  of  men_,  cause  the  inex- 
tinguishable light  of  Thy  Divine  knowledge  to  shine  forth  in 
our  hearts,  and  open  the  eyes  of  our  understanding,  that  we 
may  comprehend  the  precepts  of  Thy  Gospel.  Plant  in  us 
also  the  fear  of  Thy  blessed  commandments,  that  we,  tram- 
pling upon  all  carnal  lusts,  may  seek  a  spiritual  citizenship, 
both  saying  and  doing  all  things  that  shall  please  Thee.  For 
Thou  art  the  Illumination  of  our  souls  and  bodies,  Christ 
the  God,  and  we  ascribe  Glory  to  Thee,  with  Thy  Father 
Unoriginate,  and  Thy  All-Holy,  Good,  and  Life-giving 
Spirit,  now,  and  ever,  and  to  ages  of  ages. 

Deacon.     Amen. 
[Then  to  the  Priest, 

Master,  bless  the  evangelizer  of  the  Holy  Apostle  and 
Evangelist . 

Priest.     God,  through  the  prayers  of  the  Holy  and  glorious 

Apostle  and  Evangelist ,  give  to  thee  who  evangelizest, 

much  power  for  the  accomplishment  of  the  Gospel  of  His 
beloved  Son,  our  Lord  Jesus  Christ. 

Deacon.     Amen.]  ^ 

Priest,  aloud.  Wisdom !  Stand  up,  let  us  hear  the  Holy 
Gospel.     Peace  to  all. 

Choir.     And  to  thy  spirit. 

Deacon.     The  Reading  from  the  Holy  Evangelist . 

Choir.     Glory  to  Thee,  Lord,  Glory  to  Thee. 

Priest.     Let  us  attend.  '     :;-..';; 

The  Deacon  then  reads  THE  GOSPEL,  for  which  see 
Appendix  G.  , 

[When  ended,  the  Priest  saith,         ^ 
Peace  to  thee  who  evangelizest.  ^  t^b^'^H  a5\T 

Deacon.     And  to  thy  spirit.]  a,-  \ 

Choir.     Glory  to  Thee,  Lord,  Glory  to  Thee. 
Glory  to  Thee,  Lord,  Glory  to  Thee. 
Glory  to  Thee^  Lord,  Glory  to  Thee.«^''f^  ='."  !     -"^"^ 
Deacon.     Let  us  all  say  with  our  whole  soul,  and  witli  our 
whole  mind  let  us  say, 

Choir.     Lord,  have  mercy.  1  xibs\a<Ml^  ii,^],  * 

Lord,  have  mercy.  rt     w   t.  t      -   *  vm:v 

Lord,  have  mercy.  ''''''^■^  f^f"^  ''^l  .'^^i^f -'"i^^^  ^ 

*  In  the  Russian  this  Glory  to  Thee,  and  the  Lord  hwue  mercy  of  the  two 
next  petitions,  are  each  sung  once  only. 


lo  The  Divine  Liturgies 

Deacon.  Lord  Almighty^  God  of  our  fathers^  we  pray 
Thee_,  hear,  and  have  mercy. 

Choir.     Lord,  have  mercy. 

Lord,  have  mercy. 

Lord,  have  mercy. 

Deacon.  Have  mercy  upon  us,  O  God,  according  to  Thy 
great  mercy ;  we  pray  Thee,  hear,  and  have  mercy. 

Choir,     Lord,  have  mercy. 

Lord,  have  mercy. 

Lord,  have  mercy. 

Deacon.    Again  we  pray  for  pious  and  Orthodox  Christians. 

Choir.     Lord,  have  mercy. 

Lord,  have  mercy. 

Lord,  have  mercy. 

Deacon.  Again  we  pray  for  strength,  victory,  long  and 
sole  rule,  health,  and  salvation  of  our  most  pious  and  Divinely 

preserved  Sovereign ;  and  we  most  earnestly  beseech  the 

Lord  our  God  to  prosper  him  in  all  things,  and  subdue  under 
his  feet  every  enemy  and  adversary. 

Choir,     Lord,  have  mercy. 

Lord,  have  mercv. 

Lord,  have  mercy. 

Deacon.  Again  we  pray  for  the  Imperial  {or^  the  Royal) 
family. 

Choir,     Lord,  have  mercy. 

Lord,  have  mercy. 

Lord,  have  mercv. 

Deacon.  Again  we  pray  for  the  Most  Holy  Governing 
Synod,  and  for  our  Archbishop . 

Choir,     Lord,  have  mercy. 

Lord,  have  mercy.  f^*i.oiii  ,  O  ^6ho- 

Lord,  have  mercy.  '  '^^^^"  ■       '■^■>' 

Deacon.     Again  we  pray  for  all  Christian  armies. 

Choir.     Lord,  have  mercy.  .    ^.   ,         - 

Lord,  have  mercy.  s^li©  ifD.V' 

Lord,  have  mercy. 

Deacon.  Again  we  pray  for  our  brethren.  Priests^  Priest- 
Monks,  Sacred -Deacons,  Monks,  and  all  our  brotherhood  in 
Christ.  ;^'\-' 

Choir.     Lord,  have  mercy.  ■.dHoil 

Lord,  have  mercy.  'vT 

Lord,  have  mercy.  '  ^^ 

Deacon.  Again  we  pray  for  the  Orthodox  Patriarchs,  and 
for  their  Majesties,  Kings  and  Queens. 


of  SS.  Chrysostom  and  Basil,  li 

Choir.     Lord,  have  mercy. 

Lord,  have  mercy. 

Lord,  have  mercy. 

Deacon.  Again  we  pray  for  the  blessed  and  ever- memor- 
able founders  of  this  Holy  abode ;  for  our  fathers  and  brethren 
that  have  fallen  asleep  before  us,  and  lie  here;  and  for  the 
Orthodox  ev^erywhere. 

Choir.     Lord,  have  mercy., 

Lord,  have  mercy. 

Lord,  have  mercy. 

Deacon.  Again  we  pray  for  mercy,  life,  peace,  health, 
salvation,  protection,  forgiveness  and  remission  of  sins  of  the 
servants  of  God,  the  brethren  of  this  Holy  abode. 

Choir.     Lord,  have  mercy. 

Lord,  have  mercy. 

Lord,  have  mercy. 

Deacon.  Again  we  pray  for  them  who  bring  forth  fruit, 
and  do  good  deeds  in  this  Holy  and  all-venerable  Temple, 
that  labouj;,  that  sing;  and  for  all  the  people  that  stand 
around,  and  are  expecting  from  Thee  Thy  great  and  rich 
mercy. 

Choir.     Lord,  have  mercy. 

Lord,  have  mercy. 

Lord,  have  mercy. 

Priest,  silently.  O  Lord  our  God,  we  pray  Thee  to  re- 
ceive this  earnest  supplication  of  Thy  servants,  and  have  mercy 
upon  us  according  to  the  multitude  of  Thy  mercies ;  and  send 
down  Thy  compassions  upon  us,  and  upon  all  Thy  people, 
who  are  expecting  from  Thee  Thy  rich  mercy.  Aloud.  For 
Thou  art  the  merciful  God,  and  the  lover  of  men,  and  we 
ascribe  Glory  to  Thee,  the  Father,  the  Son,  and  the  Holy 
Ghost,  now,  and  ever,  and  to  ages  of  ages. 

Choir.     Amen.      .i:fBnfiC 

If  there  he  an  offering  for  the  dead,  the  Deacon  then 
saith, 

Have  mercy  upon  us,  O  God,  according  to  Thy  great 
mercy ;  we  pray  Thee,  hear,  and  have  mercy. 

Choir.     Lord,  have  mercy.  i ci>\ i: 

Lord,  have  mercy.  .dadO 

Lord,  have  mercy. 

Deacon.     Furthermore  we  pray  for  the  rest  of  the  souls  of 

Thy  servants ,  that  Thou  wouldest  forgive  them  aH  their 

sins,  voluntary  and  involuntary. 


12  The  Divine  Liturgies 

Choir.     Lord,  have  mercy. 

Lord,  have  mercy. 

Lord,  have  mercy. 

Deacon.  Where  the  righteous  rest,  there  make  their  souls 
to  rest,  O  Lord  our  God. 

Choir.     Lord,  have  mercy.  '      v.         ■    ^ 

Lord,  have  mercy.  •  ,api)  iiio  cii^oJ 

Lord,  have  mercy. 

Deacon.  That  Thou  wouldest  grant  them  the  mercy  of 
God,  the  Kingdom  of  Heaven,  and  forgiveness  of  their  sins, 
we  ask  from  Thee,  O  Christ,  the  Immortal  King  and  God. 

Choir.     Grant,  O  Lord. 

Priest,  silently.  O  God  of  all  spirits  and  of  all  flesh.  Who 
hast  destroyed  Death,  trodden  down  Satan,  and  given  Life  to 
Thy  world  :  grant,  O  Lord,  that  the  souls  of  Thy  servants 

y  departed  this  life,  may   rest  in  pleasant,  happy,  and 

peaceful  places,  whence  pain,  grief,  and  sighing  are  driven 
away.  Forgive,  O  blessed  Lord,  Thou  lover  of  men,  the  sins 
they  have  committed  in  thought,  word,  and  deed  ;  for  there 
is  no  man  that  liveth  and  sinneth  not.  Thou  only  art  with- 
out sin,  Thy  righteousness  is  an  ev^erlasting  righteousness,  and 
Thy  Word  is  the  truth.  Aloud.  For  Thou  art  the  Resurrec- 
tion and  the  Life,  Christ  the  God,  and  the  Rest  of  Thy  de- 
parted  servants ;  and  we  ascribe  Glory  to  Thee,  with 

Thy  Father  Unoriginate,  and  Thy  All- Holy,  Good,  and 
Life-giving  Spirit,  now,  and  ever,  and  to  ages  of  ages. 

Choir.     Amen. 

But  if  there  he  no  departed  person  commemorated ^  the 
foregoing  is  omitted,  and  the  Deacon  proceeds, 

■     Catechumens,  pray  to  the  Lord;;"!  "'  "''^  ^-^.'"^, 

Choir.     Lord,  have  mercy. 

Deacon.     Let  us,  the  faithful,  pray  for  the  Catechumens. 

Choir.     Lord,  have  mercy. 

Deacon.     That  the  Lord  may  have  mercy  upon  them.. 

Choir.     Lord,  have  mercy.  *^^'    -o 

Deacon.     That  He  may  teach  them  the  Word  of  trtite"^ 

Choir.     Lord,  have  mercy. 

Deacon.  That  He  may  reveal  to  them  the  Gospel  of 
righteousness. 

Choir.     Lord,  have  mercy.  .    f       f 

Deacon.  That  He  may  unite  them  to  His  Ho^jr,  tJk^olic, 
and  Apostolic  Church.     '  ''')  ''''''  '^^''\  '''''  '''' 

Choir.     Lord,  have  mercy.  :>lQOL.r    ..      ,.  .r.n 


of  SS.  Chrysostom  and  Basil, 


13 


Deacon.  Save^  have  mercy,  defend^  and  guard  them,  O 
God,  by  Thy  Grace. 

Choir.     Lord,  have  mercy. 

Deacon.    Catechumens,  let  us  bow  our  heads  to  the  Lord. 

Choir.     To  Thee,  O  Lord. 
Priest,  silently.    (S.  Chrysostom.) 

O  Lord  our  God,  Who  dwell- 
est  on  high,  and  beholdest  the 
humble.  Who  didst  send  forth 
Salvation  to  the  race  of  men. 
Thine  Only-begotten  Son,  our 
God  and  Lord  Jesus  Christ  : 
look  down  upon  Thy  servants  the 
Catechumens,  who  have  bowed 
their  necks  unto  Thee,  and  make 
them  worthy  in  due  season  of  the 
laver  of  regeneration,  the  for- 
giveness of  sins,  and  the  robe 
of  immortality.  Unite  them 
to  Thy  Holy,  Catholic,  and 
Apostolic  Church,  and  number 
them  together  with  Thine  elect 
flock.  Aloud.  That  they 
also,  together  with  us,  may  Glorify  Thy  All-honourable  and 
Majestic  Name,  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost,  now,  and  ever,  and  to  ages  of  ages.       ^-^^  A:  \ 

Choir.     Amen. 

Deacon.  All  who  are  Catechumens,  depart;  Catechumens, 
depart;  all  who  are  Catechumens,  depart;  let  none  of  the 
Catechumens  (remain).     All  who  are  Faithful, 

Again  and  again  in  peace  Jet  us  pray  to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  Defend,  save,  have  mercy,  and  guard  us,  O  God, 
by  Thy  Grace. 

Choir.     Lord,  have  mercy. 

Deacon.     Wisdom ! 
Priest,  silently.   {S.  Chrysostom.) 

We  thank  Thee,  O  Lord  God 
of  Powers,  Who  hast  thought  us 
worthy  to  stand  at  this  time  at 
Thy  Holy  Altar^  and  to  prostrate 
ourselves  before  Thy  compassions 
for  our  sins,  and  for  the  ignor- 
ances of  the  people  :   accept,  O 


Priest,  silently.  {S.  Basil.) 
O  Lord  our  God,  Who 
dwell  est  in  Heaven,  and 
lookest  upon  all  Thy  crea- 
tures :  look  down  upon 
Thy  servants  the  Cate- 
chumens, who  have  bowed 
their  necks  unto  Thee, 
and  give  them  the  easy 
yoke ;  make  them  hon- 
ourable members  of  Thy 
Holy  Church,  and  make 
them  worthy  of  the  laver  of 
regeneration,  the  forgive- 
ness of  sins,  and  the  robe  of 
immortality,  in  the  know- 
ledge of  Thee  our  True 
God.     Aloud.     That  they 


Priest,  silently.  {S.  Basil.) 
Thou,  Lord,  hast  shew- 
ed us  this  great  mystery 
of  salvation;  Thou  hast 
made  us  Thy  humble  and 
unworthy  servants  to  be 
ministers  of  Thy  Holy 
Altar : 


strengthen    us    by 


H 


The  Divine  Liturgies 


the  power  of  the  Holy 
Spirit  in  this  service, 
that  standing  before  Thy 
Holy  Glory  we  may  offer 
Thee  the  sacrifice  of 
praise.  For  Thou  art  the 
Worker  of  all  in  all. 
Make^  O  Lord_,  our 
sacrifice  to  be  acceptable 
for  our  sins,  and  for 
the  ignorances  of  the 
people,  and  well  -  pleas- 
ing before  Thee.  Aloud. 
For    all     Glory^     honour, 


God,  our  prayers,  and  make  us 

worthy  to  offer  to  Thee  prayers, 

and  supplications,  and  unbloody 

sacrifices  for  all  Thy  people ;  and 

strengthen  us  in  this  Thy  service 

with    the    power    of  Thy    Holy 

Spirit,  that  we  may  blamelessly, 

and  without   spot,   in  the    pure 

witness    of  our  conscience,   call 

upon  Thee    in    every  time    and 

place,    that,    hearing    us.    Thou 

mayest  be  merciful  to  us  in  the 

multitude     of    Thy     Goodness. 

Aloud.     For  all  Glory,  honour, 

and  worship  are  due  to  Thee,  the  Father,  the  Son^  and  the 

Holy  Ghost,  now,  and  ever,  and  to  ages  of  ages. 

Choir.     Amen. 

Deacon.     Again  and  again   in  peace  let  us   pray  to    the 
Lord. 

Choir.     Lord,  have  mercy. 

Deacon.     Defend,  save,  have  mercy,  and  guard  us,  O  God, 
by  Thy  Grace. 

Choir.     Lord,  have  mercy. 

Deacon.     Wisdom ! 
Priest,  silently.    [S.  Chrysostom.) 

Again  and  oft-times  we  !  fall 
down  before  Thee  and  beseech 
Thee,  O  Good,  and  lover  of  men, 
that  Thou  wouldest  look  upon  our 
prayers.  Purify  our  souls  and 
bodies  from  all  pollution  of  flesh 
and  spirit,  and  grant  that  our 
standing  before  Thy  Holy  Altar 
may  be  irreprehensible,  and  with- 
out blame.  Vouchsafe,  O  God, 
to  them  who  pray  with  us,  ad- 
vance in  life,  faith,  and  spiritual 
understanding;  make  them  who 
always  serve  Thee  with  fear  and 
love,  to  partake  of  Thy  Holy  Mys- 
teries irreprehensibly  and  without 
blame,  and  be  thought  worthy  of 
Thy  Heavenly  Kingdom.  Aloud. 
That  being  ever  guarded  by  Thy 


mercy 
Who 


Priest,  silently.  {S.  Basil.) 

O     God,     Who     hast 

visited   our  humility  with 

and     compassion ; 

hast  placed  us 
Thy  humble,  sinful,  and 
unworthy  servants  be- 
fore Thy  Holy  Glory, 
to  minister  at  Thv 
Holy  Altar :  strengthen 
us  with  the  power  of 
Thy  Holy  Spirit  in 
this  service,  and  give  us 
words  when  we  open 
our  mouth  to  supplicate 
the  Grace  of  Thy  Holv 
Spirit  upon  the  pro- 
posed Gifts  that  are  to 
come.  Aloud.  That  be- 
ing ever  guarded  by  Thv 


of  SS.  Chrysostom  and  Basil.  15 

Mighty  we  may  ascribe  Glory  to  Thee,  the  Father,  the  Son, 
and  the  Holy  Ghost,  now,  and  ever,  and  to  ages  of  ages. 
Choir.     Amen. 

Then,  excepting  when  otherwise  provided  for  in  Appendix 
^  The  Cher  III  ic  Hymn. 

We,  who  the  Cherubim  represent  in  mystery,  and  to  the 
Life-giving  Trinity  offer  in  song  the  Hymn  Thrice-Holy, 
should  put  away  all  cares  of  life,  to  receive  the  King. 

Priest,  silently.  None  is  worthy  among  them  that  are 
bound  with  fleshly  desires  and  pleasures  to  approach  Thee, 
nor  to  draw  near,  nor  to  minister  unto  Thee,  King  of  Glory, 
for  to  serve  Thee  is  awful  and  terrible  even  for  the  Heavenly 
Powers  themselves.  Yet,  through  Thine  ineffable  and  mea- 
sureless love.  Thou  becamest  unchangeably  and  immutably 
Man,  and  wast  our  High  Priest,  and  didst  give  to  us  the 
sacred  administration  of  this  Liturgic  and  unbloody  sacrifice, 
as  Master  of  all.  For  Thou  only,  O  Lord  our  God,  rulest 
over  things  in  the  Heavens,  and  things  on  earth.  Who  art 
moving  on  the  Cherubic  Throne,  Lord  of  Seraphim,  and 
King  of  Israel,  Only  Holy,  and  resting  in  the  Holies.  On 
Thee  I  call,  Who  alone  art  Good,  and  ready  to  hear :  Look 
upon  me,  a  sinner,  and  Thine  unworthy  servant,  cleanse  my 
soul  and  heart  from  an  evil  conscience,  and  strengthen  with 
the  power  of  Thy  Holy  Spirit,  me,  who  have  been  endued 
with  the  grace  of  Priesthood,  that  I  may  stand  by  this.  Thy 
Holy  Table,  and  minister  Thy  Holy  and  spotless  Body,  and 
precious  Blood.  For  bowing  my  neck  I  approach  Thee,  and 
pray  Thee :  Turn  not  Thy  Face  away  from  me,  neither  reject 
me  from  the  number  of  Thy  Sons,  but  condescend  that  these 
Gifts  may  be  offered  to  Thee  by  Thy  sinful  and  unworthy 
servant.  For  Thou  art  He  that  offerest  and  is  offered,  that 
receivest  and  art  distributed,  Christ  our  God;  and  we 
ascribe  Glory  to  Thee,  with  Thy  Father  Unoriginate,  and 
Thy  All-Holy,  Good,  and  Life-giving  Spirit,  now,  and  ever, 
and  to  affes  of  ap'cs. 

Deacon.     Amen. 

The  Priest  and  Deacon  then  repeat  The  Cherubic  Hymn  ; 
they  also  say  Psalm  50  (51),  and  such  penitential  Tro- 
paria  as  they  please,  or  time  permits. 

They  then  proceed  to  make  THE  GREAT  ENTRANCE, 
saying, 


1 6  The  Divine  Liturgies 

Deacon,     O  God,  be  gracious  to  me^  a  sinner. 

O  GoD^  be  gracious  to  me,  a  sinner. 

O  God,  be  gracious  to  me,  a  sinner. 
[Then  to  the  Priest , 

Master,  Lift  up.] 

Priest.  Lift  up  your  hands  in  the  sanctuary,  and  bless  the 
Lord. 

Deacon,  aloud.     The  Lord  God  remember  our  Sovereign 

in  His  Kingdom,  always,  now,  and  ever,  and  to  ages 

of  ages. 

Choir.     Amen. 

Priest.  The  Lord  God  remember  the  Imperial  [or,  the 
Royal)  family  in  His  Kingdom,  always,  now,  and  ever,  and  to 
ages  of  ages. 

Choir.     Amen. 

Deacon.     The   Lord    God    remember    the    Most    Holy 

Governing  Synod  (or,  our  Archbishop )  in  His  Kingdom, 

always,  now,  and  ever,  and  to  ages  of  ages. 

Choir.     Amen. 

Priest,  The  Lord  God  remember  us  and  all  Orthodox 
Christians  in  His  Kingdom,  always,  now,  and  ever,  and  to 
ages  of  ages. 

Choir.     Amen. 

Then  in  conclusion  of  The  Cherubic  Hymn, 

To  receive  the  King  of  all,  by  the  Angelic  orders  invisibly 
attended.* 

Alleluia.     Alleluia.     Alleluia. 

[Deacon,  silently.  The  Lord  God  remember  thy  Priest- 
hood in  His  Kingdom,  always,  now,  and  ever,  and  to  ages  of 
ages.     Amen. 

Priest.  The  Lord  God  remember  thy  sacred  Diaconate 
in  His  Kingdom,  always,  now,  and  ever,  and  to  ages  of  ages. 

Deacon.     Amen.] 

The  Priest  placing  the  Gifts  on  the  Holy  Table,  saith. 
Honourable   Joseph   took   Thy   Spotless   Body   from    the 

*  The  attendance  of  the  Angels  in  this  latter  part  of  The  Cherubic  Hymhy 
is,  by  the  Greek  word  dopvcpopovfjievov,  likened  to  that  of  the  ancient  Im- 
perial body-guard,  who  bore  the  Caesar  aloft  on  their  spears.  A  learned 
Professor  in  S.  Petersburg,  deputed  by  the  Most  Holy  Governing  Synod  of 
all  the  Russias  to  view  the  present  Editor's  MS.,  proposed  to  solve  the  diffi- 
culty felt  by  most  persons  translating  the  passage  into  English  thus :  In  or- 
der to  elevate  the  King  of  all,  by  the  shouts  of  the  in'visible  Angelic  orders. 
But  the  Editor  is  obliged,  after  much  consideration,  yet  with  all  due  deference, 
to  decline  the  emendation,  and  adhere  to  his  original  rendering  of  the  words. 


of  SS.  Chrysostom  and  Basil,  17 

CrosSj  wrapped  It  in  clean  linen,  and  with  sweet  scents  placed 
and  closed  It  in  a  new  Tomb. 

In  the  Tomb  bodily,  in  Hell  by  Thy  Soul,  in  Paradise 
with  the  Thief,  as  on  the  Throne  with  the  Father  and  the 
Holy  Ghost,  Thou  wast  God,  O  Christ  !  filling  all  things, 
Thyself  unbounded. 

How  life-giving,  how  more  beautiful  than  Paradise,  and 
truly  more  splendid  in  appearance  than  any  Royal  chamber, 
is,  O  Christ,  Thy  Tomb,  the  fountain  of  our  resurrection. 

Honourable  Joseph  took  Thy  Spotless  Body  from  the 
Cross,  wrapped  It  in  clean  linen,  and  with  sweet  scents  placed 
and  closed  It  in  a  new  Tomb. 

\_Deacon.     Master,  Do  good.] 

Priest.  Do  good,  O  Lord,  in  Thy  good  pleasure  unto 
Sion ;  build  Thou  the  walls  of  Jerusalem. 

Then  shalt  Thou  be  pleased  with  the  sacrifice  of  righteous- 
ness, with  the  burnt-oiferings  and  oblations ; 

Then  shall  they  offer  young  bullocks  upon  Thine  altar. 

[Then  to  the  Deacon, 

Remember  me,  brother  and  fellow  minister. 

Deacon.  The  Lord  God  remember  thy  Priesthood  in  His 
Kingdom. 

Holy  Master,  pray  for  me. 

Priest.  The  Holy  Ghost  shall  come  upon  thee,  and  the 
power  of  the  Highest  shall  overshadow  thee. 

Deacon.  The  same  Spirit  shall  be  fellow  Minister  with 
us  all  the  days  of  aur  life. 

Holy  Master,  remember  me. 

Priest.  The  Lord  God  remember  thee  in  His  Kingdom, 
always,  now,  and  ever,  and  to  ages  of  ages. 

Deacon.     Amen.] 

Then  aloud.     Let  us  accomplish  our  prayers  to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  the  honourable  Gifts  that  have  been  pro- 
posed, let  us  pray  to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  this  Holy  Temple,  and  for  them  that  in  faith, 
piety,  and  the  fear  of  God  enter  into  it,  let  us  pray  to  the 
Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  For  deliverance  from  all  affliction,  passion,  danger, 
and  necessity,  let  us  pray  to  the  Lord. 

Choir.     Lord,  have  mercy. 
'     2 


i8 


The  Divine  Liturgies 


Deacon.  Defend^  save_,  have  mercy,  and  guard  us,  O  God, 
vby  Thy  Grace. 

Choir.     Lord,  have  mercy. 

Deacon.  That  the  whole  day  may  be  perfect,  Holy,  peace- 
ful, and  sinless,  let  us  ask  from  the  Lord. 

Choir.     Grant,  O  Lord. 

Deacon.  The  Angel  of  peace,  faithful  guide,  guardian  of 
our  souls  and  bodies,  let  us  ask  from  the  Lord. 

Choir.     Grant,  O  Lord. 

Deacon.  Pardon  and  remission  of  our  sins  and  transgres- 
sions, let  us  ask  from  the  Lord. 

Choir.     Grant,  O  Lord. 

Deacon.  Things  that  are  good  and  profitable  for  our  souls, 
and  peace  to  the  w^orld,  let  us  ask  from  the  Lord. 

Choir.     Grant,  O  Lord. 

Deacon.  That  we  may  accomplish  the  remainder  of  our 
lives  in  peace  and  penitence,  let  us  ask  from  the  Lord. 

Choir.     Grant,  O  Lord. 

Deacon.  Christian  ends  of  our  lives,  without  torment, 
without  shame,  peaceful ;  and  a  good  defence  at  the  fearful 
tribunal  of  Christ,  let  us  ask  (from  the  Lord). 

Choir.     Grant,  O  Lord. 

Deacon.  Commemorating  our  all-Holy,  spotless,  most- 
blessed  and  glorious  Lady,  the  Mother  of  God  and  ever- 
Virgin  Mary,  with  all  Saints :  let  us  commend  ourselves,  and 
each  other,  and  all  our  life,  to  Christ  the  God. 

Choir.     To  Thee,  O  Lord. 


Priest,  silently. 
(S.  Chrys.) 

O  Lord  God  Al- 
mighty, Only  Holy, 
Who  receivest  the 
Sacrifice  of  praise 
from  them  that  call 
upon  Thee  with  their 
whole  heart :  receive 
also  the  prayer  of  us 
sinners,  and  cause  it 
to  approach  Thy 
Holy  Altar,  and 
strengthen  us  to  pre- 
sent Gifts  and  spirit- 


Priest,  silently.  {S.  Basil.) 
O  Lord  our  God,  Who  didst  create 
and  bring  us  into  this  life.  Who  didst 
shew  to  us  the  way  of  salvation.  Who 
didst  give  us  the  revelation  of  the 
Heavenly  Mysteries;  it  is  Thou  Who 
hast  placed  us  in  this  ministry  by  the 
power  of  Thy  Holy  Spirit.  Be  pleased, 
O  Lord,  that  we  may  become  ministers 
of  Thy  New  Testament,  servants  of 
Thy  Holy  Mysteries;  accept  us,  who 
are  approaching  Thy  Holy  Altar,  ac- 
cording to  the  multitude  of  Thy  mercies, 
that  we  may  become  worthy  to  offer 
unto  Thee  this  reasonable  and  unbloody 
Sacrifice,  for  our  sins,  and  for  the  ig- 
norances of  the  people :    and    having 


of  SS.  Chrysostom  and  Basil. 


19 


unto 


ual  Sacrifices 
Thee,  for  our  sins, 
and  for  the  ignor- 
ances of  the  people. 
Cause  us  to  find 
grace  in  Thy  Sight, 
that  this  our  Sacri- 
fice may  be  accept- 
able unto  Thee,  and 
that  the  Good  Spirit 
of  Thy  Grace  may 
tabernacle  upon  us, 
and  upon  these 
Gifts  presented  unto 
Thee,  and  upon  all 
Thy  people.     Aloud. 


received  it  into  Thy  Holy  and  Spirit- 
ual Altar  for  the  odour  of  a  sweet  scent, 
send    down  on  us  the  Grace  of  Thy 
Holy  Spirit.     Look  down  on  us,  O 
God,  and  on  this  our  Service  and  re- 
ceive it,  as  Thou  didst  receive  the  Gifts 
of  Abel,  the   Sacrifice  of  Noah,   the 
Holocaust  of  Abraham,  the  Priesthood 
of  Moses  and  Aaron,  and  the  Peace- 
oflferings  of  Samuel.     As  Thou  didst 
receive  from  Thy  Holy  Apostles  this 
true  Service,  so  likewise,  from  the  hands 
of  us,  sinners,  receive  these  Gifts  in  Thy 
bounty,  O  Lord,  that,  being  deigned  to 
minister   irreproachably  at  Thy    Holy 
Altar,  we  may  find  the  reward  of  the 
faithful  and  wise  stewards,  in  the  fear- 
ful day  of  Thy  just  restitution.    Aloud. 
Through  the  compassions  of  Thine  Only-begotten  Son,  with 
Whom,  and  with  Thy  All-Holy,  Good,  and  Life-giving  Spirit, 
Thou  art  Blessed,  now,  and  ever,  and  to  ages  of  ages. 
Choir.     Amen. 
Priest.     Peace  to  all. 
Choir.     And  to  thy  spirit. 

Deacon.  Let  us  love  one  another,  that  we  may  with  one 
mind  confess. 

Choir.  The  Father,  Son,  and  Holy  Ghost,  the  Trinity 
Consubstantial  and  Undivided. 

Priest,  silently.  I  will  love  Thee,  O  Lord,  my  Strength : 
the  Lord  is  my  Rock,  my  Refuge,  and  my  Deliverer. 

I  will  love  Thee,  O  Lord,  my  Strength :  the  Lord  is  my 
Rock,  my  Refuge,  and  my  Deliverer. 

I  will  love  Thee,  O  Lord,  my  Strength :  the  Lord  is  my 
Rock,  my  Refuge,  and  my  Deliverer. 

If  two  or  more  Priests,  or  two  or  more  Deacons,  he  present, 
they  give  each  other  The  kiss  of  peace,  one  saying, 
Christ  is  among  us. 
The  others  replying, 
He  is,  and  will  be. 

Deacon,  aloud.  The  doors  !  the  doors  !  in  wisdom  let  us 
attend. 

Choir.  I  believe  in  One  God  the  Father,  Almighty, 
Maker  of  Heaven  and  earth,  and  of  all  things  visible  and  in- 
visible. 

2  * 


20  The  Divine  Liturgies 

And  In  One  Lord  Jesus  Christ,  the  Son  of  God,  the 
Only-begotten,  Begotten  of  the  Father  before  all  ages ; 
Light  of  Light,  True  God  of  True  God,  Begotten,  not  made, 
Consubstantial  with  the  Father,  by  Whom  all  things  were 
made;  Who  for  us  men  and  for  our  salvation  came  down 
from  the  Heavens,  and  was  Incarnate  of  the  Holy  Ghost  and 
the  Virgin  Mary,  and  became  Man ;  and  was  Crucified  also 
for  us  under  Pontius  Pilate,  and  suffered,  and  was  buried,  and 
rose  again  the  third  day  according  to  the  Scriptures;  and  as- 
cended into  the  Heavens,  and  sitteth  on  the  Right  Hand  of  the 
Father  ;  and  He  shall  come  again  with  Glory  to  judge  both 
the  quick  and  the  dead ;  Whose  Kingdom  shall  have  no  end. 

And  (I  believe)  in  the  Holy  Ghost,  the  Lord,  the  Life- 
giver,  Who  proceedeth  from  the  Father,  Who  with  the 
Father  and  the  Son  together  is  worshipped  and  Glorified, 
Who  spake  by  the  Prophets.  And  in  One,  Holy,  Catholic, 
and  Apostolic  Church.  I  acknowledge  one  Baptism  for  the 
remission  of  sins.  I  look  for  the  resurrection  of  the  dead ; 
and  the  life  in  the  ages  to  come.  Amen. '         '  9yi§  s^v^  ^§""^^' 

Here  commence  THE  ANAVHORM,  or  The  Liturgies  proper. 

Deacon.  Stand  we  well,  stand  we  with  fear ;  let  us  attend 
to  offer  in  peace  the  Holy  Oblation. 

Choir.     The  mercy  of  peace,  the^sacrifice  of  praise. 

Priest.  The  Grace  of  our  Lord  Jesus  Christ,  and  the 
Love  of  God  the  Father,  and  the  Communion  of  the  Holy 
Ghost,  be  with  you  all. 

Choir.     And  with  thy  spirit. 

Priest.     Lift  we  up  our  hearts. 

Choir.     We  lift  them  up  unto  the  Lord. 

Priest.     Let  us  give  thanks  to  the  Lord. 

Choir.  It  is  meet  and  right  to  worship  the  Father,  Son, 
and  Holy  Ghost,  the  Trinity  Consubstantial  and  Undi- 
vided, yj:'  ■'•'-•-0  ■-'■■  -^ -.'"o''^ 

Priest,  silently.  [S.  Basil.) 

I  AM,  Master,  Lord,  God,  Fa- 
ther Almighty  and  adorable,  it  is 
very  meet  and  right,  and  befitting  the 
Majesty  of  Thy  Holiness,  to  praise 
Thee,  to  hymn  Thee,  to  bless  Thee, 
to  worship  Thee,  to  give  thanks  to 
Thee,  to  Glorify  Thee,  the  Only  True 
God,  and  to  offer  Thee  with  broken 


Priest,  silently. 
[S.  Chrys.)  ^ 
It  is  meet  and  right 
to  hymn  Thee,  to 
bless  Thee,  to  praise 
Thee,  to  give  thanks 
to  Thee,  to  worship 
Thee,  in  every  part 
of  Thy  dominion.  For 
Thou    art   God,    in- 


of  SS,  Chrysostom  and  Basil. 


21 


efFable^  inconceivable^ 
invisible^  incompre- 
hensible^ always  I 
AM,  and  again  I  AM^ 
Thou,  and  Thine  On- 
ly-begotten SoN^  and 
Thy  Holy  Ghost.  For 
Thou  broughtest  us 
forth  to  being  from 
nothing,  and  didst 
raise  up  again  the 
fallen  ones,  and  didst 
not  give  over  working 
all  till  Thou  brought- 
est us  to  Heaven,  and 
didst  bestow  on  us 
Thy  Kingdom  to 
come.  For  all  these 
things  we  give  thanks 
to  Thee,  and  Thine 
Only -begotten  Son, 
and  Thy  Holy  Ghost; 
for  all  Thy  blessings 
which  we  know,  and 
which  we  know  not, 
manifest  and  conceal- 
ed, which  Thou  hast 
bestowed  upon  us. 
We  give  Thee  thanks 
also  for  this  ministry 
which  Thou  hast 
vouchsafed  to  receive 
at  our  hands,  al- 
though there  stand  by 
Thee  thousands  of 
Archangels,  and  my- 
riads of  Angels,  the 
Cherubim,  and  Se- 
raphim that  have  six 
wings,  and  arc  full  of 
eyes,  and  soar  aloft 
on  their  wings.  Aloud. 
Singing,  crying  aloud, 
Hymn, 


heart,  and  with  the  spirit  of  humility, 
this  our  reasonable  service ;  for  Thou 
art  He  Who  gavest  us  the  know- 
ledge of  Thy  Truth  ;  and  who  is  able 
to  declare  Thy  mighty  acts  ?  or  shew 
forth  all  Thy  praise  ?  or  make  known 
Thy  wonders  at  all  times?  Thou 
Master  of  all  things.  Lord  of 
Heaven  and  earth,  and  of  every 
creature  visible  and  invisible.  Who 
sittest  upon  the  Glorious  Throne, 
and  beholdest  the  abysses,  Who  art 
without  beginning,  invisible,  incom- 
prehensible, incircumscript,  immut- 
able, the  Father  of  our  Lord 
Jesus  Christ  :  Who  is  the  Great 
God,  and  Saviour  of  our  hope,  the 
Image  of  Thy  Goodness,  Thine  Iso- 
typal  Seal,  shewing  in  Himself,  Thee, 
the  Father,  the  Living  Word,  the 
True  God,  Eternal  Wisdom,  Life, 
Holiness,  Power,  True  Light,  by 
Whom  the  Holy  Ghost  was  made 
manifest :  the  Spirit  of  Truth,  the 
Gift  of  adoption,  the  Earnest  of  the 
future  inheritance,  the  First-fruits  of 
eternal  goods,  the  Life-giving  Power, 
the  Fount  of  sanctification,  by  Whom 
every  creature,  rational  and  intelli- 
gent, is  enabled  to  do  Thee  service, 
and  ascribe  to  Thee  everlasting  Glory, 
for  all  things  are  Thy  servants.  For 
Angels,  Archangels,  Thrones,  Prin- 
cipalities, Rules,  Dominions,  Powers, 
and  Cherubim  of  many  eyes  praise 
Thee;  round  about  Thee  stand  the 
Seraphim,  one  with  six  wings,  the 
other  with  six  wings,  covering  their 
feet  with  twain,  with  twain  covering 
their  faces,  and  with  twain  flying,  and 
crying  one  to  another  with  ceaseless 
voices,  and  perpetual  praise.  Aloud. 
shouting,  and  saying  The  Triumphal 


22 


The  Divine  Liturgies 


Priest,  silently. 

{S.  Chrys.) 

With        these 

blessed     Powers_, 

O        Master_, 

lover      of    raen, 


Son, 


Holy 


we  also  cry  and 
say,  Holy  art 
Thou,  and  All- 
Holy,  Thou  and 
Thine  Only- 

begotten 
and  Thy 
Ghost.  Holy  art 
Thou,  and  All- 
Holy,  and  great 
is  the  Majesty 
of  Thy  Glory. 
Who  didst  so 
love  Thy  world. 


Choir.     Holy,  Holy,  Holy,  Lord  Savaoth,   Heaven  and 
earth  are  full  of  Thy  Glory :  Osanna  in  the  Highest. 

Blessed  is  He  that  cometh  in  the  Name  of  the  Lord  : 
Osanna  in  the  Highest. 

Priest,  silently.  {S.  Basil.) 
With  these  blessed  Powers,  O  Master, 
lover  of  men,  we  sinners  also  cry  and  say. 
Truly  Holy  art  Thou,  and  All-Holy,  and 
there  is  no  measure  of  the  Majesty  of  Thy 
Holiness.  Holy  art  Thou  in  all  Thy  deeds, 
for  in  righteousness  and  true  judgment  hast 
Thou  brought  all  things  to  pass  for  us  :  for 
having  taken  clay  from  the  earth,  and 
formed  man,  and  honoured  him,  O  God, 
with  Thine  Image,  Thou  didst  place  him 
in  a  Paradise  of  pleasure,  and  didst  pro- 
mise him  an  immortality  of  life,  and  the 
enjovment  of  eternal  good,  in  the  keeping 
of  Thy  commandments.  But  when  he 
had  disobeyed  Thee,  the  True  God  and 
his  Creator,  and  was  deceived  through  the 
guile  of  the  serpent,  and  was  subjected  to 
death  through  his  own  transgression.  Thou 
didst  cast  him  forth  in  Thy  righteous  judg- 
ment, O  God,  from  that  Paradise  into 
this  world,  and  didst  turn  him  again  to  the 
earth  whence  he  was  taken,  devising  for 
him  the  salvation  of  regeneration  in  Thy 
Christ.  For  Thou  didst  not  for  ever  turn 
away  from  Thy  work,  O  Good,  neither 
didst  Thou  forget  the  work  of  Thy  Hands, 
but  didst  visit  him  in  divers  manners 
through  the  bowels  of  Thy  mercy :  Thou 
didst  send  forth  Prophets;  Thou  didst 
work  mighty  signs  by  Thy  Saints  who 
were  pleasing  to  Thee  in  each  generation ; 
Thou  didst  speak  to  us  by  the  mouth  of 
Thy  servants  the  Prophets,  promising  us 
beforehand  the  Salvation  which  should 
afterwards  come ;  Thou  gavest  the  law  in 
aid ;  Thou  didst  appoint  Angels  as  guard- 
ians. And  when  the  Rdness  of  time  was 
come.  Thou  spakest  to  us  by  Thy  Son,  by 
Whom  also  Thou  didst  make  the  worlds, 


of  SS.  Chrysostom  and  Basil. 


23 


as  to  give  Thine 
Only  -  begotten 
Son,  that  whoso 
believeth  in  Him 
might  not  perish, 
but  have  ever- 
lasting life.  Who 
having  come,  and 
having  fulfilled 
for  us  all  the  dis- 
pensation, in  the 
night  wherein 
He  was  betrayed, 
or  rather  .  sur- 
rendered Himself 
for  the  life  of 
the  world,  took 
Bread  in  His 
Holy,  and  Pure, 
and  Spotless 
Hands,  and  gave 


thanks, 


and 


Who  being  the  Brightness  of  Thy  Glory, 
and  the  express  Image  of  Thy  Person,  and 
upholding  all  things  by  the  Word  of  His 
Power,  thought  it  no  robbery  to  be  equal 
to  Thee,  the  God  and  Father,  but  being 
God  before  all  ages,  appeared  upon  earth, 
and  lived  together  with  men,  and  being 
Incarnate  of  the  Holy  Virgin,  emptied 
Himself,  and  took  upon  Him  the  form  of 
a  servant,  and  was  conformable  to  the  like- 
ness of  the  body  of  our  humiliation,  that 
He  might  make  us  conformable  to  the 
Image  of  His  Glory.  For  since  by  man 
sin  had  entered  into  the  world,  and  death 
through  sin.  Thine  Only-begotten  Son, 
Who  was  in  the  Bosom  of  Thee,  the  God 
and  Father,  was  pleased  to  be  born  of  a 
Woman,  the  Holy  Mother  of  God  and 
ever- Virgin  Mary,  born  under  the  law,  to 
condemn  sin  in  His  Flesh,  that  they  who 
die  in  Adam,  may  be  quickened  in  Him, 
Thy  Christ.  And  having  dwelt  in  this 
world,  and  given  precepts  of  salvation,  and 
turned  us  away  from  the  error  of  idols,  He 
brought  us  to  the  knowledge  of  Thee,  the 
true  God  and  Father,  having  purchased 
us  to  Himself  for  a  peculiar  people,  a 
Royal  priesthood,  a  Holy  nation ;  and 
having  cleansed  us  with  Water,  and  sancti- 
fied us  with  the  Holy  Spirit,  He  gave 
Himself  a  ransom  to  death,  by  which  we 
were  held,  having  been  sold  under  sin ;  and 
descending  through  the  Cross  into  Hades, 
that  He  might  fulfil  all  things  in  Himself, 
loosed  the  pangs  of  death  ;  and  rising  again 
the  third  day,  and  making  a  way  to  the 
resurrection  of  all  flesh  from  the  dead,  be- 
cause it  was  impossible  that  He,  the  Author 
of  life,  should  be  holden  of  corruption,  He 
became  the  First-fruits  of  them  that  sleep, 
the  First-begotten  from  the  dead,  that  in 
all  things  He  might  have  the  pre-eminence; 
and  ascending  up  into  the  Heavens,  He 
sat  down  at  the  Right  Hand  of  Thy  Ma- 


24 


The  Divine  Liturgies 


blessed,  and 

hallowed,  and 
brake,  and  gave 
to  His  Holy 
Disciples  and 
Apostles,        say- 


ing, 


Aloud. 


Take,  eat.  This  is 
remission  of  sins. 
Choir.     Amen. 


jesty  on  high,  from  whence  He  shall  come  to 
render  to  every  one  according  to  his  works. 
And  He  left  us  Memorials  of  His  salutary 
Passion, These,  which  we  have  now  brought 
forward  according  to  His  command.  For 
being  about  to  go  forth  to  His  voluntary, 
ever-memorable,  and  Life-giving  Death,  in 
the  night  wherein  He  surrendered  Himself 
for  the  life  of  the  world.  He  took  Bread  in 
His  Holy  and  Spotless  Hands,  and  shewed 
it  unto  Thee,  the  God  and  Father,  and 
gave  thanks,  and  blessed,  and  hallowed, 
and  brake,  Aloud.  And  gave  to  His 
Holy  Disciples  and  Apostles,  saying. 
My  Body  Which  is  broken  for  you,  for  the 


Priest,  silently. 
{S.  Chrys.) 

Likewise  after 
supper.  He  took 
the  cup,  saying, 
Aloud.  Drink  ye 
all  of  This,  for 
This  is  My  Blood 


Priest,  silently.  {S.  BasiL^^tinJ.  b 

Likewise  also  the  Cup  from  the  fruit 
of  the  vine,  having  taken,  and  mingled, 
and  given  thanks,  and  blessed,  and  hal- 
lowed, Alojid.     He  gave  it  to  His  Holy 
Disciples    and    Apostles,  saying,  Drink 
ye  all   of  This,  for  This   is    My  Blood 
of  the  New  Testament,  Which  is  shed  for  you,  and  for  many, 
for  the  remission  of  sins. 
Choir.     Amen. 


Priest,  silently.  {S.  Chr.) 
We  therefore,  re- 
membering this  salutary 
precept,  and  all  that 
happened  on  our  be- 
half, the  Cross,  the 
Tomb,  the  Resurrection 
on  the  third  day,  the 
Ascension  into  the 
Heavens,  the  Session 
at  the  Right  Hand, 
the  second  and  Glori- 
ous Coming  again, 
Aloud.  In  all,  and  for 
all,  we  offer  Thee  Thine 


Priest,  silently.  (S.  Basil.) 
Do  this  in  remembrance  of  Me, 
for  as  often  as  ye  eat  This  Bread, 
and  drink  This  Cup,  ye  shew  forth 
My  Death,  and  confess  My  Resur- 
rection. We  therefore,  O  Master, 
remembering  His  salutary  Passion, 
the  life-giving  Cross,  the  three  days' 
Sepulture,  the  Resurrection  from  the 
dead,  the  Ascension  into  the  Hea- 
vens, the  Session  on  the  Right  Hand 
of  Thee,  the  God  and  Father,  and 
the  Glorious  and  fearful  second 
Coming  again,  Alo7id.  In  all,  and  for 
Own  of  Thine  Own. 


of  SS.  Chrysostom  and  Basil. 


25 


Choir,  Thee  we  hymn,  Thee  we  bless.  Thee  we  thank,  O 
Lord,  and  pray  to  Thee,  our  God. 

Priest  J  sil.  Priest,  silently.  {S.  Basil.) 

{S.  Chrys.)  Wherefore  All-Holy   Master,   we   also. 

Moreover,  sinners,  and  Thine  unworthy  servants,  who 
we  offer  unto  are  thought  worthy  by  Thee  to  serve  at  Thy 
Thee  This  rea-  Holy  Altar,  not  according  to  our  righteous- 
sonable  and  ness,  for  we  have  done  nothing  good  upon 
unbloody  Sa-  the  earth,  but  according  to  Thy  mercies  and 
crifice,  and  be-  Thy  compassions  which  Thou  hast  richly 
seech  Thee,  poured  out  upon  us,  take  courage  and  ap- 
and  pray,  and  proach  Thy  Holy  Altar,  and  offering  to  Thee 
supplicate,  the  Antitypes  of  the  Holy  Body  and  Blood 
Send  down  of  Thy  Christ,  beseech  Thee,  and  implore 
Thy  Holy     Thee^  Holy   of   Holies,  in   the  approval  of 

Ghost  upon  Thy  Goodness,  that  Thy  Holy  Ghost  may 
us,  and  on  come  upon  us,  and  upon  These  presented 
These  present-  Gifts,  and  bless  Them,  and  hallow  Them, 
ed  Gifts.  and  sanctify  Them. 

Priest  and  Deacon.     O  God,  be  gracious  to  me,  a  sinner. 

O  Lord,  Who  didst  send  down  Thine  All-Holy  Spirit 
the  third  hour  on  Thy  Apostles :  take  Him  not  from  us,  O 
Good  God,  but  renew  Him  in  us  who  pray  to  Thee. 

Make  me  a  clean  heart,  O  God,  and  renew  a  right  spirit 
within  me. 

O  Lord,  Who  didst  send  down  Thine  All-Holy  Spirit 
the  third  hour  on  Thy  Apostles  :  take  Him  not  from  us,  O 
Good  God,  but  renew  Him  in  us  who  pray  to  Thee. 

Cast  me  not  away  from  Thy  Presence,  and  take  not  Thy 
Holy  Spirit  from  me. 

O  Lord,  Who  didst  send  down  Thine  All-Holy  Spirit 
the  third  hour  on  Thy  Apostles :  take  Him  not  from  us,  O 
Good  God,  but  renew  Him  in  us  who  pray  to  Thee. 

Glory  to  the  ^Father,  and  to  the  Son,  and  to  the  Holy 
Ghost.      O  \'::vn. 

Blessed  art  Thou,  O  Christ,  our  God,  Who  didst  fill  the 
fishermen  with  all  manner  of  wisdom,  sending  down  upon 
them  the  Holy  Ghost,  and  by  them  didst  bring  the  whole 
world  into  Thy  net,  O  Lover  of  men  :  Glory  to  Thee. 

Both  now,  and  ever,  and  to  ages  of  ages.     Atnen. 

When  the  Highest  came  down  and  confounded  the  tongues. 
He  divided  the  nations ;  when  he  distributed  the  tongues  of 
fire,  He  called  all  to  unity  :  therefore  with  one  voice  we  praise 
the  Holy  Ghost. 


26 


The  Divine  Liturgies 


[Deacon.     Master,  bless  the  Holy  Bread.] 


Priest.   [S.  Chrysostom.^ 
And  make  This  Bread 

the    Precious    Body    of 

Thy  Christ. 
Deacon.     Amen. 

[Then  to  the  Priest, 


Priest.   (S.  Basil.) 

(And  make)  This  Bread  the  True, 
Precious  Body  of  our  Lord  and 
God,  and  Saviour,  Jesus  Christ. 

Deacon.     Amen. 


Master,  bless  the  Holy  Cup.] 
Priest. 


{S.  Chrys.) 
And  "That 
which  is  in 
this  Cup,  the 
Pre  c  i  o  u  s 
Blood  of  Thy 
Christ. 


Deacon.     Amen. 
[Then  to  the  Priest, 


Priest.  {S.  Basil.) 

And  This  Cup  the  True,  Precious  Blood 
of  our  Lord  and  God,  and  Saviour,  Jesus 
Christ. 

Deacon,     Amen. 

Priest.  Which  was  poured  out  for  the 
life  of  the  world.  nW:  iQu^ 

^..J  odrnR 


Master,  bless  Both.] 

Priest.     Changing  Them  by  Thy  Holy  Ghost. 

Deacon.     Amen.     Amen.     Amen. 

IThen  to  the  Priest,      ™>-Mi.^«S'^9'',^oO 

Holy  Master,  remember  me,  a  sinner.  '  /    ^^^J 

Priest.     The  Lord  God  remember  thee  in  His  Kingdom, 
always,  now,  and  ever,  and  to  ages  of  ages. 
Deacon.     Amen.] 


Priest.  (S.  Chrysostom.) 
So  that  They  may  be  to 
those  that  participate,  for 
purification  of  soul,  forgive- 
ness of  sins,  Communion  of 
the  Holy  Ghost,  fulfilment 
of  the  Kingdom  of  Heaven, 
boldness  towards  Thee,  and 
not  to  judgment,  nor  to 
condemnation.  And  further 
we  oflfer  to  Thee  This  rea- 
sonable service  on  behalf  of 
those  who  have  departed  in 
the  faith  :  our  Ancestors,  Fa- 
thers, Patriarchs,  Prophets, 


Priest.  {S.  Basil.) 
And  that  we  all  who  have  par-^, 
taken  of   the  One  Bread,  andi 
of  the  Cup,  may  be  made  one^ 
with  each  other  in   the  Com- ' 
munion    of  the  Holy   Ghost, 
and     that    none    of     us    may 
receive     the    Holy    Body    and 
Blood  of  Thy  Christ  to  judg- 
ment,   nor    to    condemnation, 
but   that  we   may    find    mercy 
and    grace    together    with    all 
the    Saints    who    have    pleased 
Thee  from  all  ages :   our  An- 
cestors,    Fathers,      Patriarchs, 


of  SS.  Chrysostom  and  Basil, 


27 


Apostles^  Preachers,  Evan- 
gelists, Martyrs,  Confessors, 
Abstuients,  and  every  just 
spirit  made  perfect   in  the 


Prophets,  Apostles,  Preachers, 
Evangelists,  Martyrs,  Con- 
fessors, Teachers,  and  every 
just  spirit  made  perfect  in  the 
faith.  Aloud.^  Especially  our  all-Holy,  spotless,  most-blessed 
and  glorious  Lady,  the  Mother  of  God  and  ever- Virgin 
Mary. 

Choir,  excepting  when  otherwise  provided  for  in  Appen- 
dix L 


{S.  Basil.) 
All  creation,  the  system  of 
Angels  and  the  race  of  men, 
rejoice  in  thee,  full  of  grace, 
sanctified  temple,  reasonable 
paradise,  and  glory  of  virgins, 
of  whom  God  took  Flesh,  and 
became  a  little  Child,  our  God 
Who  was  before  all  ages.  For  He 
made  thy  Womb  His  Throne, 
and  more  extended  than  the 
Heavens.     In  thee,   O  full   of 


{S.  Chrysostom.) 
It  is  very  meet  to  bless 
thee,  the  Holy  Virgin,*  the 
ever-blessed,  the  entirely 
spotless,  and  Mother  of  our 
God  ;  the  more  honourable 
than  the  Cherubim,  and  in- 
finitely more  glorious  than 
the  Seraphim,  who  didst 
bear  witho  ut  corruption  God 
the  Word:  thee,  verily  the 
Mother  of  God,  we  magnify. 

[The  Deacon  commemorates  the  Diptychs  of  the  departed.-fl 

*  eeoTOKov.  Had  the  common  rendering  Mother  of  God  (adopted  else- 
where throughout  the  work)  been  used  here,  it  would  have  anticipated  too 
literally,  and  rendered  tautological,  the  translation  of  Kai  Mrjrepa  row  eeov 
tjfiCJVi  which  shortly  after  follows. 

f  In  the  text  it  will  be  seen  that  the  Holy  dead  are  first  commemorated, 
then  the  living.  But  in  the  rubrics  the  two  are  blended  together  very  con- 
fusedly, and  the  confusion  is  increased  by  the  non-agreement  of  different 
editions  of  the  Evchologion  respecting  it.  In  the  edition  of  1850  the  follow- 
ing is  the  order  of  each  Liturgy  respectively,  which  differs  from  Dr. 
Neale's  synopsis  of  the  edition  of  1842  in  pp.  508-9,  Part  I.,  of  his 
**  History  of  the  Holy  Eastern  Church. 
{S.  Chrysostom.) 


grace. 


Glorv  to  thee. 


creation     rejoice 


T/ie  Deacon  commemorates  the 
Diptychs  of  the  departed.     He 
commemorates  <vuhom  he  nvill  of 
the  li^i?ig  and  the  dead. 
Priest.     The  Holy  Prophet,  Fore- 
runner,  &c.  to,   the  resurrection  to 
eternal  life. 

He  commemorates  ^whom  he  nvill 
of  the  dead  by  name^  and  then 
proceeds. 


{S.  Basil.) 
The  Deacon  commemorates    the 
Diptychs  of  the  linking  and  the 
departed^  such  as  he  nxiill. 
Priest.     The  Holy  Prophet,  Fore- 
runner, &c.,  to,  the  resurrection  to 
eternal  life. 

He  commemorates  ivhom  he  tvill 
of  the  Having  and  the  dead,  say- 
ing for  the  li'ving,  For  the  sal- 
vation, &c.,  and  for  the  dead, 


28 


The  Divine  Liturgies 


corn- 


Priest,   silently.      The    Holy    Prophet^    Forerunner,    and 
Baptist  John  ;  the  Holy,  glorious,  and  all-celebrated  Apostles  ; 

Saint ,  whose  memory  we  this  day  celebrate;  and  all  Thy 

Saints,  through  whose  supplication  look  down  upon  us,  O 
God.  And  remember  all  those  who  are  departed  in  the  hope 
of  the  resurrection  to  eternal  life, 

{S.  Basil.) 
He  commemorates  whom  he  will  of  the 
dead,  saying, 

For  the  rest  and  forgiveness  of  the  souls  of 
Thy  servants  —  — .  In  a  place  of  light, 
whence  sorrow  and  mourning  are  driven  away, 
give  them  rest,  O  our  God. 
And  then  proceeds. 
And  give  them  rest  where  snines  the  Light 
of  Thy  Countenance.  Again  wc  pray  Thee, 
remember,  O  Lord,  Thy  Holy,  Catholic,  and 
Apostolic  Church,  which  is  from  one  end  of 
the  earth  to  the  other,  and  give  it  peace,  for 
Thou  didst  purchase  it  to  Thyself  by  the  Pre- 
cious Blood  of  Thy  Christ;  and  stablishthis 
Holy  Temple  until  the  end  of  the  age.  Re- 
member, O  Lord,  us,  who  have  offered  to 
Thee  These  Holy  Gifts,  and  those  for  whom, 
and  through  whom,  and  on  account  of  whom 
we  offered  Them.  Remember,  O  Lord,  them 
who  bring  forth  fruit,  and  do  good  deeds  in 
Thy  Holy  Churches,  and  who  remember  the 
poor :  reward  them  with  Thy  rich  and  Hea- 
venly blessings,  bestow  on  them  things  Hea- 
venly for  things  earthly,  things  eternal  for 
things  temporal,  things  incorruptible  for 
things  perishable.  Remember,  O  Lord,  those 
who  are  in  deserts,  and  mountains,  and  in 


{S.  Clmjs.) 

He 

memorates 
whom        he 
will  of  the 
dead,         hy 
name,     and 
then 
ceeds 
And 
them 
where     shines 
the    Light    of 
Thy  Counten- 
ance.     Again 
we         beseech 
Thee,  remem- 
ber, O  Lord, 
all     Orthodox 


pro- 


give 
rest 


And  give  them  rest,  &c.,  to,  the 
Word  of  Thy  Truth. 

Deacon.  The  Patriarch  (Metro- 
politan or  Bishop)  — ,  and  the 
others. 

He  then  commemorates  the  Dip- 
tychs  of  the  lining. 

Choir.     All,  male  and  female. 

Priest.  Remember,  O  Lord, 
the  city  (or,  the  abode)  in^which  we 
dwell,  &c. 


For  the  rest  and  forgiveness, 
&c.,  and  then  proceeds, 

And  give  them  rest,  &c.,  /o,  the 
Word  of  Thy  Truth. 

Deacon.  The  Most  Sacred  Me- 
tropolitan {or  Bishop)  — ,  and  the 
offerer  of  These  Holy  Gifts,  and  the 
others. 

Choir.     All,  male  and  female. 

Priest.  Remember,  O  LoRD,  all 
Orthodox  Bishops,  &c. 


of  SS,  Chrysostom  and  Basil. 


29 


Bishops,,  who 
rightly  direct 
the  Word  of 
Thy  Truth ; 
the  whole 
Presbytery^  the 
Diaconate  in 
Christ^  and 
every  Holy  or- 
der. Further- 
more we  offer 
to  Thee  This 
reasonable  ser- 
vice for  the 
w^hole  w^orld^ 
for  the  Holy 
Catholic  and 
Apostolic 
Churchy  and 
for  them  that 
live  in  purity 
and  chastity  of 
life  in  the 
world;  for  our 
most     faithful 

Sovereign 

and  family^ 
lovers  of 

Christ,  all 
their       Palace 


dens  and  caves  of  the  earth.  Remember,  O 
Lord,  those  who  are  in  virginity,  reverence, 
asceticism,  and  chastity  of  life  in  the  world. 
Remember,  O    Lord,  our  most   pious   and 

faithful   Sovereign  and  family,  w^hom 

Thou  hast  counted  meet  to  reign  over  the 
earth :  crown  them  with  the  armour  of  truth, 
with  the  armour  of  Thy  approval,  overshadow 
their  heads  in  the  day  of  battle,  strengthen 
their  arm,  exalt  their  right  hand,  stablish 
their  kingdom,  subdue  beneath  them  barbar- 
ous nations  that  delight  in  war,  grant  them 
deep  peace  that  cannot  be  taken  away,  speak 
good  things  to  their  heart  for  Thy  Church 
and  all  Thy  people,  that  we  in  their  peace 
may  lead  a  quiet  and  peaceable  life  in  all 
Godliness  and  sobriety.  Remember,  O  Lord, 
all  power  and  dominion,  our  brethren  of  the 
Palace,  and  all  the  army :  preserve  the  good 
in  their  goodness,  make  the  evil  to  be  good 
in  Thy  kindness.  Remember,  O  Lord,  the 
people  who  are  standing  around,  and  those 
who  are  absent  from  commendable  causes, 
and  have  mercy  on  them  and  us,  according 
to  the  multitude  of  Thy  mercies.  Fill  their 
storehouses  with  all  manner  of  p-ood  thinss ; 
preserve  their  marriages  in  peace  and  una- 
nimity; nourish  the  babes;  instruct  the 
youth;  console  the  aged;  comfort  the  feeble- 
minded ;  collect  the  scattered ;  bring  back 
the  wandering,  and  unite  them  to  Thy  Holy, 
Catholic,  and  Apostolic  Church;  free  those 
who  are  vexed  with  unclean  spirits ;  voyage 
with  the  mariner;  journey  with  the  traveller; 
defend  the  widow ;  shield  the  orphan ;  pre- 
serve the  prisoner;  heal  the  sick.  Remem- 
ber, O  God,  them  that  are  before  tribunals  ; 
in  mines ;  in  exile ;  in  slavery ;  in  all  kinds 
of  affliction,  necessity,  and  accident;  all  who 
pray  for  Thy  great  mercy ;  those  who  love  us  ; 
and  those  who  hate  us ;  and  those  who  have 
desired  us,  unworthy,  to  remember  them  in 
our  prayers.  And  remember  all  Thy  people, 
O  Lord  our  God,  and  upon  all  pour  forth 


30 


The  Divine  Liturgies 


and  army. 
Grant  to  them, 
O  Lord,  a 
peaceful  reign, 
that  we  in 
their  peace 
may  lead  a 
quiet  and 
peaceable  life  in 
all  Godliness 
and  sobriety. 
Aloud,        But 


Thy  rich  mercy,  granting  them  all  things 
necessary  to  their  salvation.  And  those 
whom  we  have  not  remembered  through  ig- 
norance, forgetfulness,  or  the  multitude  of 
their  names,  do  Thou  Thyself  remember,  O 
God,  Who  knowest  the  age  and  name  of 
each,  Who  hast  known  them  even  from  their 
mothers'  womb.  For  Thou,  Lord,  art  the 
Helper  of  the  helpless,  the  Hope  of  the  de- 
spairing, the  Preserver  of  the  tempest-tost,  the 
Harbour  of  the  voyager,  the  Physician  of  the 
sick :  Thou  art  all  things  to  all  men,  Who 
knowest  each  one  and  his  need,  each  house 
and  its  necessity.  Preserve,  O  Lord,  this  city, 
[or,  this  abode,)  and  every  city  and  country, 
from  famine,  plague,  earthquake,  flood,  fire, 
sword,  invasion,  and  civil  war.  Aloud.  But 
chiefly,  O  Lord,  remember  the  Most  Holy  Governing  Synod, 

the  members  whereof   [or,  remember    our  Archbishop  , 

whom)  preserve  to  Thy  Holy  Churches  in  peace,  safety,  honour, 
health,and  length  of  days,  and  rightly  directing  the  Word  of 
Thy  Truth. 

[Deacon.     [S.  Basil.) 
The  Most  Holy  Governing  Sy- 
nod, {or,  The  Most  Sacred  Archbi- 
shop   ,)  and  the  offerer  of  These 


[Deacon.  {S.  Chry- 
sostom.)i 

The  Most  Holy  Go- 
verning Synod  {or,  The 
Archbishop ). 


I  Holy  Gifts. 


He  then  commemorates  the  Diptychs  of  the  living^ 
Choir.     All,  male  and  female. 


(S.   Chrysostom.) 
The    Priest 
commemorates 
silently    whom 
he  will  of  the 
living  by  name, 
and  then  pro- 
ceeds, 
Remember,       O 
Lord,  the  city  {or, 
the  abode)  in  which 
we  dwell,  and  every 
city    and    country, 


{S.  Bayil.) 
The  Priest  commemorates  whom  he 
will  of  the  living,  saying  silently, 
For   the   salvation,   preservation,  and 
forgiveness    of  sins  of  the  servants   of 

God . 

And  then  proceeds. 
Remember,  O  Lord,  all  Orthodox 
Bishops  who  rightly  direct  the  Word  of 
Thy  Truth.  Remember,  O  Lord,  ac- 
cording to  the  multitude  of  Thy  com- 
passions, my  unworthiness,  forgive  me 
every  transgression,   voluntary  and  in- 


of  SS.  Chrysostom  and  Basil. 


31 


and  the  faithful 
who  inhabit  them. 
Remember^  O 
Lord,  them  that 
voyage,  that 

journey,  that  are 
sick,  that  are  in  la- 
bour, that  are  in 
bonds,  and  their 
salvation.  Remem- 
ber, O  Lord,  them 
who  bring  forth 
fruit,  and  do  good 
deeds  in  Thy  Holy 
Churches,  and  who 
remember  the  poor. 
And  send  forth  on 
all  of  usThy  mercies. 


voluntary,  and  shut  not  up  on  account  of 
my  sins  the  Grace  of  Thy  Holy  Spirit 
from  the  presented  Gifts.  Remember, 
O  Lord,  the  Presbytery,  the  Diaconate 
in  Christ,  and  every  Holy  order :  let 
none  of  us  who  surround  Thy  Holy 
Altar  be  put  to  shame.  Look  down 
upon  us  in  Thy  Goodness,  O  Lord, 
manifest  Thvself  to  us  in  Thy  rich 
mercies;  grant  us  a  healthful  and  ad- 
vantageous air,  give  peaceful  rain  to  the 
earth  that  it  may  bring  forth  its  fruits, 
bless  by  Thy  Goodness  the  crown  of  the 
year;  stay  the  schisms  of  the  Churches, 

restrain  the  rao^in^  of  the  nations,  cast 
00.,  ■'     , 

down  quickly  the  rismg  up  of  heresies 
by  the  power  of  Thy  Holy  Spirit  ;  re- 
ceive us  all  in  Thy  Kingdom,  sons  of  the 
light  and  sons  of  the  day,  and  give  us 
I  Thy  peace  and  Thy  love,  O  Lord  our 
I  God,  Who  hast  given  all  things  to  us. 
Aloud.  And  grant  us  with  one  mouth  and  one  heart  to 
Glorif^^and  celebrate  Thy  All-honourable  and  Majestic  Name, 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 
now,  and  ever,  and  to  ages  of  ages. 
Choir.     Amen. 

Priest.     And  the  mercies  of  the  Great  God  and  our  Sa- 
viour, Jesus  Christ,  shall  be  with  all  of  us.* 
Choir.     And  with  thy  spirit. 

Deacon.     Commemorating  all  Saints,  again  and  again  in 
peace,  let  us  pray  to  the  Lord. 
Choir.     Lord,  have  mercy. 

Deacon.     For   the   honourable   Gifts    now  presented    and 
Hallowed,  let  us  pray  to  the  Lord. 
Choir.     Lord,  have  mercy. 

Deacon.  That  our  God,  the  lover  of  men.  Who  hath  re- 
ceived Them  into  His  Holy,  Heavenly,  and  Spiritual  Altar, 
for  the  odour  of  a  sweet  Spiritual  scent,  may  send  down  on 
us  His  Divine  Grace,  and  the  gift  of  the  Holy  Ghost,  let  us 
pray  (to  the  Lord). 

*  'HjLidiv.  Some  copies  have,  it'may  be  thought  more  consistently,  you — v/iwv. 
This  difference  of  the  transcribers  is,  no  doubt,  traceable  to  the  fact  that  the 
letters  t]  and  v  have,  as  monophthongs,  the  same  sound. 


32 


The  Divine  Liturgies 


Choir,     Lord,  have  mercy.  *;it'  .^ 

Deacon.  For  deliverance  from  all  affliction,  passion,  danger, 
and  necessity,  let  us  pray  to  the  Lord. 

Choir.     Lord,  have  mercy. 

Deacon.  Defend,  save,  have  mercy,  and  guard  us,  O  God, 
by  Thy  Grace. 

Choir.     Lord,  have  mercy. 

Deacon.  That  the  whole  day  may  be  perfect.  Holy,  peace- 
ful, and  sinless,  let  us  ask  from  the  Lord. 

Choir.     Grant,  O  Lord. 

Deacon.  The  Angel  of  peace,  faithful  guide,  guardian  of 
our  souls  and  bodies,  let  us  ask  from  the  Lord. 

Choir.     Grant,  O  Lord. 

Deacon.  Pardon  and  remission  of  our  sins  and  transgres- 
sions, let  us  ask  from  the  Lord. 

Choir.     Grant,  O  Lord. 

Deacon.  Things  that  are  good  and  profitable  for  our  souls, 
and  peace  to  the  world,  let  us  ask  from  the  Lord. 

Choir.     Grant,  O  Lord. 

Deacon.  That  we  may  accomplish  the  remainder  of  our 
lives  in  peace  and  penitence,  let  us  ask  from  the  Lord. 

Choir.     Grant,  O  Lord. 

Deacon.  Christian  ends  of  our  lives,  without  torment, 
without  shame,  peaceful ;  and  a  good  defence  at  the  fearful 
tribunal  of  Christ,  let  us  ask  (from  the  Lord). 

Choir.     Grant,  O  Lord. 

Deacon.  Having  prayed  for  the  unity  of  the  faith,  and  the 
Communion  of  the  Holy  Ghost,  let  us  commend  ourselves, 
and  each  other,  and  all  our  life,  to  Christ  the  God. 


Choir.     To  Thee, 
Priest,  sil.  {S.  Chr.) 

To  Thee,  O  Mas- 
ter, lover  of  men, 
we  commend  in 
pledge  all  our  life 
and  hope,  and  be- 
seech Thee,  and 
pray,  and  suppli- 
cate. Make  us 
worthy  to  partake 
of  Thy  Heavenly 
and  awful  Mys- 
teries of  this  Holy 
and  Spiritual  Table 


O  Lord.  \\ 

Priest,  silently.  (S.  Basil.) 
O  our  God,  the  God  of  salvation, 
teach  Thou  us  to  render  Thee  worthv 
thanks  for  the  blessings  which  Thou  hast 
done,  and  still  doest  for' us.  Thou,  our 
God,  Who  hast  received  these  Gifts, 
cleanse  us  from  every  pollution  of  flesh 
and  spirit,  and  teach  us  to  accomplish 
perfect  holiness  in  Thy  fear,  that  wx, 
with  the  pure  witness  of  our  conscience, 
receiving  a  portion  of  Thy  Hallowed 
(Gifts),  may  be  united  to  the  Holy  Body 
and  Blood  of  Thy  Christ,  and  receiving 
Them  w^orthily,  jnay  have  Christ  dwell- 


of  SS.  Chrysostom  and  Basil, 


3^ 


with  a  pure  con- 
science, for  the 
forgiveness  of 
sins,  for  pardon 
of  transgressions, 
for  Communion 
of  the  Holy 
Ghost,  for  in- 
heritance of  the 
Kingdom  of 
Heaven,  for  bold- 
ness of  access  to 
Thee,  but  not  for 
judgment,  nor  for 
condemnation. 
Aloud.  And  make 


ing  in  our  hearts,  and  may  become 
temples  of  Thy  Holy  Spirit.  Yea,  O 
our  God,  and  make  none  of  us  guilty 
of  These  Thy  awful  and  Heavenly 
Mysteries,  nor  infirm  in  soul  or  body 
from  an  unworthy  participation  of  Them, 
but  give  us  till  our  last  breath  worthily 
to  receive  the  portion  of  Thy  Hallowed 
(Gifts)  for  a  provision  for  the  journey 
to  eternal  life,  for  an  acceptable  defence 
at  the  fearful  tribunal  of  Thy  Christ, 
that  we,  with  all  the  Saints  who  have 
pleased  Thee  from  all  ages,  may  become 
partakers  of  Thy  eternal  Goods,  which 
Thou  hast  promised  to  them  that  love 
Thee,  O  Lord.  Aloud.  And  make 
us  worthy,  O  Master,  with  boldness  and  without  condemn- 
ation, to  dare  to  call  upon  Thee,  the  Heavenly  God  and 
Father,  and  say,* 

Choi?'.  '  Our  Father,  Who  art  in  the  Heavens,  Hallowed 
be  Thy  Name;  Thy  Kingdom  come;  Thy  Will  be  done,  as 
in  Heaven,- so  in  earth;  Give  us  this  day  our  daily  bread; 
And  forgive  us  our  trespasses,  as  we  forgive  them  that  trespass 
against  us;  And  lead  us  not  into  temptation;  But  deliver  us 
from  evil. 

Priest.     For  Thine  is  the  Kingdom,  the  Power,  and  the 
Glory,  of  the  P'ather,  and  of  the   Son,  and  of  the  Holy 
Ghost,  now,  and  ever,  and  to  ages  of  ages. 
Choir.     Amen. 
Priest.     Peace  to  all. 
Choir.     And  to  thy  spirit. 
Deacon.     Let  us  bow  our  heads  to  the  Lord. 
Choir.     To  Thee,  O  Lord. 


*  A  proof  of  the  disadvantage  to  external  readers  of  the  dislocated  manner 
of  printing  the  prayers  in  the  ordinary  copies  of  the  Evchologion,  (see  section 
2,  in  Preface,)  is  found  in  one  so  careful  and  well-informed  as  Dr.  Neale 
being  deceived  into  the  belief  of  the  anti-doxology  {And  make  us  ^worthy,  &c.) 
of  the  present  prayer  alone  constituting  its  whole.  He  says  in  page  513  of 
his  work  before  referred  to: — "The  prayer  which  ushers  in  The  Lord's 
Prayer  differs,  of  course,  in  differing  forms.  Many  of  the  forms,  as  that  in 
S.  Chrysostom,  are  excessively  short,"  &c.  The  reader  will  notice  how 
thoroughly  the  junction  of  prayer  and  doxology  which  characterizes  the  pre- 
sent version,  contradicts  Dr.  Neale's  assertion  as  to  the  "  excessive  short- 
ness "  of  the  above  prayer,  which  much  exceeds  in  length  that  which  fol- 
lows it. 


34 


The  Divine  Lititrgies 


Priest,  silently.    {S.  Chrysostom.) 
We  render  thanks  unto  Thee, 

Invisible  King,  Who  hast  framed 

all    things    by    Thy    measureless 

power,  and  in  the  multitude  of  Thy 

mercies   hast    brought   all    things 

into    being   from    non-existence: 

look  down,  Thyself,  O  Master, 

from  Heaven,  upon  them  that  have 

bowed  down  their  heads  unto  Thee, 

for  they  bowed  them  not  to  flesh 

and  blood,  but  to  Thee,  the  terrible 

God.    Bestow  Thou,  O  Master, 

on  all  of  us,  an  equal  good  from 

the  presented  (Gifts),  according  to 

the  need  of  each :  sail  with  those 

who  sail,  journey  with  those  that 

journey,  heal  the  sick,  O  Physician 

of  our  souls  and  bodies.     Aloud. 

Through  the  Grace,  compassion,  and  love  to  men  of  Thine 

Only-begotten  Son,  with  Whom,  and  with  Thy  All-Holy, 

Good,  and  Life-giving  Spirit,  Thou  art  Blessed',  now,  and 

ever,  and  to  ages  of  ages. 
Choir.     Amen. 
Priest,  silently.     Hear  us,0  Lord  Jesus  Christ,  our  God, 

out  of  Thy  Holy  dwelling  place,  from  the  Glorious  Throne  of 

Thy  Kingdom,  and  come  and  sanctify  us.  Who  sittest  above 

with  the    Father,  and   art  here  invisibly  present  with  us ; 

and  by  Thy  mighty  Hand  make  us  worthy  to  partake  of  Thy 

Spotless    Body,    and    Precious    Blood,   and    by.. us,,  all    the 

people.  ^  V  rjpn  ^W{^h  httR 

Priest  and  Deacon.  O  God,  be  graci<»^tV|0'^fe|a:i5iBl*fer./:: 
O  God,  be  gracious  to  me,  a  sinner,  o  VtiT  -ro"^  hnB-;«m8  Vi 
O  God,  be  gracious  to  me,  a  sinner.*  ro8  O' 

Deacon,  aloud.     Let  us  attend.  v-r-irvl 

Priest.     The  Holy  for  the  Holy.f 
Choir.     One  Holy,  one  Lord  Jesus  CHRisT^iiUheGlorv 

of  God  the  Father.     Amen.  moJ  0.  Jon 


Priest,  silently.  [S.  Basil.) 
O  Master,  Lord, 
Father  of  mercies,  and 
God  of  all  comfort :  bless 
them  that  have  bowed 
down  their  heads  unto 
Thee,  hallow  them,  guard 
them,  confirm  them, 
strengthen  them,  keep 
them  from  every  evil 
work,  knit  them  to  every 
good  work,  and  make 
them  worthy  to  partake 
without  condemnation 
of  These  Thy  spotless 
and  life-giving  Mysteries, 
for  the  forgiveness  of  sins, 
and  the  Communion  of 
the  Holv  Ghost.  Aloud. 


*  The  Russian  substitiites  for  this :  O  Lord,  cleanse  (ocheestee)  me,  a 
sinner,  and  be  merciful  to  me. 

t  Holy  Things  for  the  Holy,  according  to  King,  or  Holy  Things  for  Holv 
persons,  as  Neale  and  the  Irvingite  liturgy  have  it,  though  expressing  the 
meaning,  can  scarcely  be  considered  a  translation  of  Td  "Ayia  toIq  ayioig,  or 
of  SvYATAYA  S'vyuteem. 


of  SS.  Chrysostom  and  Basil,  35 

Then  on  Sundays,  excepting  when  otherwise  provided  for 
in  Appendix  J, 

The  Communion  Hymn. 

Praise  the  Lord  from  the  Heavens :  praise  Him  in  the 
Highest. 

Alleluia.     Alleluia.     Alleluia. 

[Deacon,  silently.     Master,  break  the  Holy  Bread.] 

Priest.  The  Lamb  of  God  is  broken  and  distributed,  is 
broken  and  not  divided  in  sunder,  ever  eaten  and  never  con- 
sumed, but  sanctifying  them  that  participate. 

Deacon.     Amen. 
[Then  to  the  Priest, 

Master,  fill  the  Holy  Cup.] 

Priest.  The  fulness  of  the  Cup,  of  faith,  and  of  the  Holy 
Ghost. 

Deacon.     Amen. 
[Then  to  the  Priest, 

Master,  bless  the  warmth.] 

Priest.  Blessed  is  the  fervour  of  Thy  Saints,  always,  now, 
and  ever,  and  to  ages  of  ages.     Amen. 

Deacon.  The  fervour  of  faith,  full  of  the  Holy  Ghost. 
Amen. 

Priest  and  Deacon.  I  believ^e.  Lord,  and  confess,  that 
Thou  art  truly  Christ,  the  Son  of  the  living  God,  Who 
camest  to  save  sinners,  of  whom  I  am  chief.  I  believe  also, 
that  This  is  Thy  Most  Holy  Body,  and  that  This  is  Thy  Most 
Holy  Blood,  and  pray  therefore  to  Thee,  Have  mercy  upon  me, 
and  pardon  my  transgressions,  voluntary  and  involuntary,  which 
I  have  committed  in  word  and  deed,  knowingly  and  unknow- 
ingly, and  deign  me  without  condemnation  to  be  partaker  of 
Thy  Most  Pure  Mysteries,  O  Lord,  for  the  forgiveness  of 
my  sins,  and  for  life  everlasting. 

O  Son  of  God,  accept  me  to-day  as  a  partaker  of  Thy 
Mysterious  Supper,  for  I  will  not  reveal  Thy  Mysteries  to  Thine 
enemies,  nor  give  Thee  a  kiss  as  Judas,  but  as  the  thief  I  will 
confess  Thee,  Remember  me,  O  Lord,  in  Thy  Kingdom. 

Let  not,  O  Lord,  the  Communion  of  Thy  Holy  Mysteries 
be  to  my  judgment,  or  condemnation,  but  for  the  healing  of 
my  soul  and  body. 

The  Priest  then  communicates  of  the  Holy  Bread,  saying, 

The  Precious  and  All-Holy  Body  of  our  Lord,  and  God, 

and  Saviour,  Jesus  Christ,  iscommunicated  tome ,  Priest, 

for  the  forgiveness  of  my  sins,  and  for  life  everlasting. 

3  * 


36  The  Divine  ■  Liturgies 

[Then  to  the  Deacon,  "-'".' \ 

JJeacon,  approach. 

Deacon.     Holy  rather^  pardon  me.  u.. 

Master,  make  me  partaker  of  the  Precious  and  Hoiyfeody 
of  our  Lord,  and  God,  and  Saviour  Jesus  Christ. 

Priest.     ,  Sacred  deacon,  to  thee  is  communicated  the 

Precious,  Holy,  and  Spotless  Body  of  our  Lord,  and  God, 
and  Saviour,  Jesus  Christ,  for  the  forgiveness  of  thy  sins, 
and  for  life  everlasting.] 

He  then  communicates  of  the  Holy  Cup,  saying, 

\, ,  Priest,  the  servant  of  God,  partake  of  the  Pure  and 

Holy  Blood  of  our  Lord,  and  God,  and  Saviour,  Jesus 
Christ^  for  the  forgiveness  of  my  sins,  and  for  life  ever- 
lasting. 

Behold,  This  hath  touched  my  lips,  and  shall  take  away 
my  transgressions,  and  cleanse  my  sins. 

[Then  to  the  Deacon,  -H  mO'i'l 

Deacon,  approach.  '"  "' 

Deacon.  Behold,  I  approach  the  Immortal  King  and 
God. 

Priest.     The  servant  of  God,  Deacon ,  is  made  partaker 

of  the  'Precious  and  Holy  Blood  of  our  Lord,  and  God,  and 
Saviour,  Jesus  Christ,  for  the  forgiveness  of  his  sins,  and 
for  life  everlasting. 

This  hath  touched  thy  lips,  and  shall  take  away  thy  trans- 
gressions, and  cleanse  thy  sins.] 

Deacon.  Having  seen  the  Resurrection  of  Christ,'  we 
adore  the  Holy  Lord  Jesus,  Who  alone  is  without  sin.  Thy 
Cross,  O  Master,  we  worship,  and  glorify  Thy  Holy  Resur- 
rection. For  Thou  art  our  God,  we  know  none  other  beside 
Thee,  we  call  upon  Thy  Name. 

O  come,  all  ye  faithful,  let  us  adore  the  Resurrection  of 
Christ,  for  by  His  Cross  great  joy  is  come  unto  all  the  world. 
Therefore,  ever  blessing  the  Lord,  we  celebrate  His  Resurrec- 
tion, Who  suffered  on  the  Cross,  and  death  by  Death  hath 
overthrown. 

Shine,  O  new  Jerusalem,  for  the  glory  of  the  Lord  is  risen 
upon  thee  ;  exult  and  rejoice,  O  Sion,  for  the  pure  Virgin  glori- 
fieth  thee  by  her  exalted  Child-birth.  O  Christ,  the  Great 
Passover  and  High  Priest,  the  Wisdom,  the  Word,  and  Power 
of  God,  deign  us  to  partake  of  Thee  more  truly,  and  day 
without  night,  in  Thy  Kingdom. 


of  SS.  Chrysostom  and  Basil.  37 

Through  Thy  Holy  Blood,  and  the  intercession  of  Thy 
Saints^  cleanse  from  their  sins,  O  Lord,  those  whom  we  have 
remembered. 

Then  aloud.  Approach  with  the  fear  of  God,  faith  and 
love. 

Choir.     Blessed  is  He   that   cometh  in  the  Name  of  the 
Lord  :  the  Lord  is  God,  and  is  manifested  unto  us. 
The  Priest  communicates  the  people ,  saying  to  each, 

The  servant  of  God, ,  is  made  partaker  of  the  Pure  and 

Holy  Body  and  Blood  of  our  Lord,  and  God,  and  Saviour, 
Jesus  Christ,  for  the  forgiveness  of  his  [or,  of  her)  sins,  and 
for  life  everlasting. 

Then,  when  all  have  communicated,  he  saith, 

O  God,  save  Thy  people,  and  bless  Thine  inheritance. 
Choir,  excepting  when  otherwise  provided  for  hi  appen- 
dix K. 

We  have  seen  the  True  Light,  we  have  received  the  Spirit 
from  Heaven,  we  have  found  the  True  faith,  by  worshipping 
the  undivided  Trinity,  Who  hath  saved  us. 

[Deacon,  silently.     Master,  exalt.] 

Priest,  Be  Thou,  O  God,  exalted  above  the  Heavens,  and 
Thy  Glory  above  all  the  earth. 

|j,   Blessed  is  our  God,  Aloud.     Always,  now,  and  ever,  and 
fto  ages  of  ages. 

Choir.     Amen. 

Let  our  mouth  be  filled  with  Thy  praise,  O  Lord,  that  we 
may  sing  of  Thy  Glory,  for  that  Thou  hast  vouchsafed  to 
make  us  partakers  of  Thy  Holy,  Divine,  Immortal,  and  Life- 
giving  Mysteries :  preserve  us  by  Thy  Floliness  all  our  days, 
that  we  may  learn  Thy  righteousness. 

Alleluia.'  Alleluia.     Alleluia. 

Deacon.  Having  stood  and  partaken  of  the  Divine,  Holy, 
Spotless,  Immortal,  Heavenly,  Life-giving  and  Terrible 
Mysteries   of  Christ,   let    us  worthily  give   thanks    to    the 

..JL.ORD. 

r|j    Choir.     Lord,  have  mercy. 

Deacon.  Defend,  save,  have  mercy,  and  guard  us,  O  God, 
by  Thy  Grace. 

Choir.     Lord,  have  mercy. 
T,     Deacon,     Having  prayed  that  the  whole  day  may  be  per- 
ifect,  Holy,  peaceful,  and  sinless,  let  us  commend  ourselves,  and 
each  other,  and  all  our  life,  to  Christ  the  God. 
Choir.     To  Thee,  O  Lord. 


38 


The  Divine  Liturgies 


Priesty  silently. 
( S.  Chrysostom.) 
We  yield  Thee 
thanks,  O  Master, 
lover  of  men,  and  be- 
nefactor of  our  souls, 
that  Thou  hast  this  day 
thought  us  worthy  of 
Thy  Heavenly  and 
Immortal  Mysteries. 
Rightly  direct  our  path, 
confirm  us  all  in  Thy 
fear,  guard  our  life, 
establish  our  goings, 
through  the  prayers 
and  supplications  of 
the  glorious  Mother  of 
God  and  ever- Virgin 
Mary,  and  all  Thy 
Saints.      Aloud,      For 


Priest. 

Choir. 

Deacon. 

Choir. 

Priest. 


Priest,  silenthj. 

{S.  Basil.)  '  .   03 

We  yield  Thee  thanks,  O  Lord 
our  God,  for  the  participation  of 
Thy  Holy,  Spotless,  Immortal,  and 
Heavenly  Mysteries,  which  Thou 
hast  given  us  for  the  beneficence, 
sanctification,  and  cleansing  of  our 
souls  and  bodies.  Do  Thou,  O 
Master  of  all,  give  us  to  have  the 
Communion  of  the  Holy  Body  and 
Blood  of  Thy  Christ,  to  faith  that 
maketh  not  ashamed,  to  love  un- 
feigned, to  fulness  of  wisdom,  to 
the  cleansing  of  soul  and  body,  to 
the  turning  away  of  every  enemy, 
to  the  accomplishment  of  Thy  com- 
mandments, and  to  an  acceptable 
defence  at  the  fearful  tribunal 
of  Thy  Christ.  Aloud.  For 
Thou  art  our  Sanctification,  and  we  ascribe  Glory  to  Thee, 
the  Father,  the  Son,  and  the  Holy  Ghost,  now,  and  ever, 
and  to  ages  of  ages. 
Choir.     Amen. 

In  peace  let  us  proceed. 

In  the  Name  of  the  Lord.      -  39g*bn^  t'3l$al  L 

Let  us  pray  to  the  Loud.        '"^  '  ■    >     •    •■ 
Lord,  have  mercy. 

O  Lord,  Who  blessest  them  that  bless  Thee,  and 
sanctifiest  them  that  put  their  trust  in  Thee,  save  Thy  people, 
and  bless  Thine  inheritance.  Guard  the  fulness  of  Thy 
Church ;  hallow  them  that  love  the  beauty  of  Thy  Temple ; 
glorify  them  in  return  with  Thy  Divine  power,  and  forsake 
not  us  who  hope  in  Thee.  Give  peace  to  Thy  world,  to  Thy 
Churches,  to  our  Priests  and  Kings,  to  the  army,  and  to  all 
Thy  people ;  for  every  good  gift  and  every  perfect  gift  is  from 
above,  and  cometh  down  from  Thee,  the  Father  of  Lights ; 
and  we  ascribe  Glory,  thanks,  and  worship  to  Thee,  the 
Father,  the  Son,  and  the  Holy  Ghost,  now,  and  ever,  and 
to  ages  of  ages. 
Choir.     Amen. 


Then,  excepting  when  otherwise  provided  for  in  Appen- 
dix Ly 


of  SS.  Ckrysostom  and  Basil.  39 

Blessed  be  the  Name  of  the  Lord  :  from  henceforth,  and 
to  all  ages. 

Blessed  be  the  Name  of  the  Lord  :  from  henceforth,  and 
to  all  ages. 

Blessed  be  the  Name  of  the  Lord  :  from  henceforth,  and 
to  all  ages. 

Glory  to  the  Father,  and  to  the  Son  :  and  to  the  Holy 
Ghost; 

Both  now,  and  aye  :  and  to  ages  of  ages.     Amen. 

Psalm  ^^  (34). 

I  will  bless  the  Lord  at  all  times  :  His  praise  shall  ever  be 
in  my  mouth. 

My  soul  shall  make  her  boast  in  the  Lord  :  the  humble 
shall  hear,  and  be  glad. 

0  magnify  the  Lord  with  me :  and  let  us  exalt  His  Name 
together. 

1  sought  the  Lord,  and  He  heard  me  :  and  delivered  me 
from  all  my  affliction. 

Ye  drew  near  unto  Him,  and  were  lightened  :  and  your 
faces  were  not  ashamed. 

This  poor  man  cried,  and  the  Lord  heard  him  :  and  de- 
livered him  from  all  his  affliction. 

The  Angel  of  the  Lord  encampeth  round  about  them  that 
fear  Him  :  and  delivereth  them. 

O  taste,  and  see  that  the  Lord  is  Good  :  blessed  is  the  man 
that  trusteth  in  Him. 

O  fear  the  Lord,  all  ye  His  saints  :  for  there  is  no  want  to 
them  that  fear  Him. 

The  rich  do  lack,  and  suffer  hunger  :  but  they  that  seek  the 
Lord  shall  not  want  any  thing  that  is  good. 

Come,  ye  children,  hearken  unto  me  :  I  will  teach  you  the 
fear  of  the  Lord. 

What  man  is  he  that  desireth  life :  and  loveth  days  that  he 
may  see  good  ? 

Keep  thy  tongue  from  evil :  and  thy  lips  from  speaking 
guile. 

Depart  from  evil,  and  do  good  :  seek  peace,  and  pursue  it. 

The  Eyes  of  the  Lord  are  upon  the  righteous :  and  His 
Ears  unto  their  prayers. 

The  Face  of  the  Lord  is  against  them  that  do  evil  :  to  cut 
off  their  remembrance  from  the  earth. 

The  righteous  cried,  and  the  Lord  heard  them :  and  de- 
liv^ered  them  from  all  their  affliction. 


40 


The  Divine  Liturgies 


The  Lord  is  nigh  unto  the  broken  of ,  l^^rt ;  ^;^ndi  jS^yeth 
the  contrite  of  spirit.  nam  avRrf  Vjfffl,! 

Many  are  the  afflictions  of  the  righteous:  l3ut  the  Lord 
delivereth  him  from  them  all. 

The  Lord  keepeth  all  his  bones :  not  one  of  them  is 
broken. 

Evil  shall  slay  the  wicked  :  and  they  that  hate  the  righteous 
shall  be  desolate. 

7^he  Lord  redeemeth  the  souls  of  His  servants  :  and  all 
they  that  trust  in  Him  shall  not  be  desolate.    ..■uU)  r\  \\<k\\\\w\ 

Glory  to  the  Father,  and  to  the  Son  :  aft^'*©^  ihe^MsH^ 

Ghost';  :Jriif;8  rjIqrfrsTvfoH 

Both  now,  and  aye:  and  to  ages  of  ages. '   Afn'^fli^^  ^^^  bni5 

Priest,  silently.  ' "  . . 
(S.  Basil.)  ' 
The  Mystery  of  Thy  dispensation,  O 
Christ  our  God,  hath  been  accom- 
plished and  perfected  as  far  as  is  in  our 
power.  We  have  the  memory  of  Thy 
Death,  we  have  seen  the  type  of  Thy 
Resurrection,  we  hav^e  been  filled  with 
Thy  endless  Life,  we  have  enjoyed  Thy 
delights  which  cannot  be  made  empty,  of 
which,  in  the  ages  to  come,  vouchsafe, 
in  Thy  approval,  to  count  us  all  worthy. 
Through  the  Grace  of  Thy  Father 
Unoriginate,  and  Thy  Holy,  Good,  and 
Life-giving  Spirit,  i^o^^^.agd^pverj^nd 
to  ages  of  ages.  ".tedoidb  ei  ed  iih 


Priest,  silently. 

(S.  Chrysostom.) 
Thou,  O 

Christ  our  God, 
Who  art  Thyself 
the  fulness  of  the 
Law  and  of  the 
Prophets,  Who 
didst  fulfil  all  the 
dispensation  of 
Thy  Father  :  fill 
our  hearts  with  joy 
and  gladness,  al- 
ways, now,  and 
ever,  and  to  ages 
of  ages. 


Deacon.     Amen. 

Then  aloud.     Let  us  pray  to  the  Lord. 

Choir.     Lord,  have  mercy. 

Priest.  The  blessing  of  the  Lord,  and  His  mercy.  His 
Grace,  and  Love  to  men,  be  upon  you,  always,  now,  and  ever, 
and  to  ages  of  apes. 

Choir,     Amen. 

Priest.     Glory  to  Thee,  our  God,  Glory  to  Thee.* 

Choir.  Glory  to  the  Father,  and  to  the  Son,  and  to  the 
Holy  Ghost  ; 

Both  now,  and  aye,  and  to  ages  of  ages.     Amen. 

Lord,  have  mercy. 

*  In  the  Russian,  this  ascription  is  thus  amplified  :  Glory  to  Thee^  Christ, 
our  God,  and  Hope^  Glory  to  Thee. 


of  SS.  Chnjsostom  and  Basil.  41 

-Lord,  have  mercy.  ^  .... 

Lord,  have  mercy.  iq?  to  otrajrioo  s; 

[Deacon.     Master,  give  the  Blessing,*] 

Priest.  Christ  our  True  God,  Who  arose  from  the  dead  : 
(or,  if  it  he  not  Sunday,  Christ  our  True  God  :)  through  the 
intercession  of"  His  all-spotless  Mother;  the  honourable  and 
glorious  Prophet,  Forerunner,  and  Baptist  John;  the  Holy 
and  all-celebrated  Apostles;  our  Holy  father  John  the  Golden- 
mouthed,  Archbishop  of  Constantinople ;  [or,  on  the  days  his 
Liturgy  is  appointed  to  he  2/sed,f  our  Holy  father  Basil   the 

Great,  of  Caesarea,  in  Cappadocia  ;)  Saint ,  guardian  of  this 

Holy  Temple;  Saint ,  whose  memory  we  this  day  celebrate; 

and  all  Saints  :  have  mercy,  and  save  us,  as  Good,  and  the  lover 
of  men.  J 

Choir.     Amen.  ---   , 

O  ^i:  The  Priest  then  distributes  The  Antidoron,  a/zc?  the  people 
•mooor,  depart.       ,ri\aoOT 

*  The  beauty  and  fitness  of  the  Deacon's  first  and  last  words  are  such, 
that  few  can  regret  the  final  prayer  being  here  styled  The  Blessing,  rather 
than,  as  it  generally  is,  The  Dismissal. 

f  Viz.  on  Dec.  24th  j  Jan.  ist  and  5th  ;  all  the  Sundays  in  Lent,  except- 
ing the  last  5   Great  Thursday  j  and  the  Great  Sabbath  or  Easter  Eve. 

X  Subsequently  to  this,  another  form  of  The  Dismissal  occurs,  when 
the  Priest  and  Deacon  have  disrobed  themselves.  But,  contrary  to  this, 
which  is  said  aloud,  it  is  of  a  private  nature,  as  is  also  the  Office  of  disrobing. 
Dr.  Neale,  at  p.  525  of  his  work,  through  not  distinguishing  between  the 
•two  Offices,  falls  into  confusion  concerning  their  respective  closes ;  and  at 
;p.  696,  where  this  first,  or  DiSxMissal  proper,  should  have  occurred,  he  has 
silently  ignored  it,  in  order  to  give  effect  to  his  previous  incorrect  assertion, 
"that,  in  the  Constantinopolitan  rite,  the  Priest  does  not  dismiss  the  people 
till  he  is  disrobed." 


10  eiH  L 
;jv3  biia  ^v/on  ^^vJj/.iV 


T  E  A  O  § 


■  ■■■  n\  I     ■■  <j     /  ;v".  •.  '        ■  i>^  j'-    1  S.JO 

ib  oi  bn£ \^^ogi  odi  oi  hmi  .nyiMi 


n'jf!:^: 


d-guodi 

d  atdisd 
ERRATUM. 

Page  12,  line  23,  for  Christ  the  God,  read  Christ  our  God 


^biiB    I  ?.od6iudO 

it  briB   qiiicL'ioJ  ijjoY  ' 

■^   "^  -.ad  YEfft  ad  iSYSorlw 
oJ  noiJriaiJL 

.:   ji-iF"  'io  fioimav 

^iitiwo VB  "^{qxiirg  ji 

i.j  ri'j^if  gnivBfl  vliDdii 

*  *  *  .bonv^'vIr)H 


JOHN    CHILDS    AND    SON,    PRINTERS, 


POSTSCRIPT. 

{Removable    at    pleasure.) 


I.  The  Editorial  incognito  maintained  thus  far,  and  from  the  first 
intended  to  be  maintained  in  the  event  of  the  pubHcation  of  the 
present  work  at  some  distant  day,  has  been  rendered  all  but  impos- 
sible of  fur i her  maintenance  by  a  most  unwarrantable  proceeding 
detailed  in  the  following  letter. 

*'To  His  Excellency  Count  A,  P.  Tolstoi,  [late]   Ober-pro- 
curor  of  the  Most  Holy  Governing  Synod  of  all  the  Russias. 

''My  dear  Lord,  "  Villafranca,  Nice,  April  H,  1862. 

"Xpiaroc  BocrKpeg.  I  am  sure  of  your  Lordship's  pardon  for  trou- 
bling you,  when  the  contents  of  this  letter  are  understood. 

'*  Yesterday  I  was  shown  a  fragment  of  a  new  quarto  book,  which, 
though  destitute  of  a  title  page,  I  presume  to  be  an  Encyclopaedia. 
It  is  pubhshed  by  A.  and  C.  Black,  Edinburgh.  The  fragment 
before  me  extends  from  pp.  473  to  554,  and  is  occupied,  excepting 
on  the  last  leaf,  with  the  remainder  of  an  article  entitled  RUSSIA, 
signed  at  its  close  (J.  H.  B — P.). 

"At  page  527  of  the  above  work,  in  a  section  devoted  to  the 
Church,  among  other  things,  some  of  which  are  true,  some  dis- 
torted, and  others  absolutely  false,  there  occurs  the  following:— 
*  Broadly  stated,  and  besides  some  of  the  preceding  tenets,  the  Greco- 
Russian  religion  differs  from  the  Anglican  in  so  far  as  the  latter  ap- 
proaches to  the  Lutheran.  The  general  harmony,  however,  with 
the  Anglican  is  greater  than  with  any  other  Church ;  and  several 
attempts  have  been  made,  but  not  successfully,  to  unite  them,  par- 
ticularly in  1723.  Addresses  still  pass  at  intervals  between  the  two 
Churches ;  and,  independently  of  the  Irvingites,  the  ritual  of 
Hatherly's  ?iew  community  at  Liverpool  so  strongly  resembles  the 
Greek  service,  that  it  has  attracted  the  notice  of  the  Russian  synod.' 

"  Your  Lordship  and  the  Most  Holy  Synod  will  be  surprised 
equally  with  myself  at  the  audacity  of  the  writer  of  the  above  article, 
whoever  he  may  be.  *  *  *  *  But  having  called  your  Lordship's 
attention  to  the  strange  statement  (based  no  doubt  on  the  fact  of 
my  having  forwarded  to  your  Lordship  two  years  ago  my  English 
.version  of 'The  Liturgies  of  SS.  Chrysostom  and  Basil')  I  leave 
it,  simply  avowing  my  entire  ignorance  till  yesterday,  of  so  great  a 
hberty  having  been  taken  with  my  name,  and  with  that  of  the  Most 
Holy  Synod.  *  *  *  * 

"  I  remain,  my  dear  Lord, 

"  Your  very  obliged  and  humble  servant, 
"  Stephen  G.  Hatherly, 
"late  of  the  Greek  Church,  Liverpool." 


Postscript. 

Subsequent  inquiry  proved  the  work  thus  quoted  from  to  be  The 
Encyclopedia  Britannica,  Vol.  xix.3  and  the  writer  of  the  article 
in  question,  Mr.  J.  H.  Bishop,  teacher  of  the  English  language  in 
S.  Petersburg. 

Mr.  Bishop  must  by  some  means  or  other  have  heard  of  the  pre- 
sent version,  forwarded  in  MS.  to  S.  Petersburg,  as  above,  and  of  its 
favourable  acceptance  by  the  Most  Holy  Governing  Synod. 

That  favourable  acceptance  by  so  grave  and  reverend  a  corporation, 
might  have  led  him  to  imagine  the  work  could  have  been  compiled 
for  nothing  short  of  public  use :  and  a  surmise,  in  print,  to  that 
etfect,  being  harmless,  might  not  only  have  been  suffered  to  pass 
uncontradicted,  but  might,  by  pointing  out  a  possible  means  of  future 
spiritual  good,  have  unconsciously  paved  the  way  to  its  quiet  and 
happy  realization,  and  thus  have  proved  "  the  thought,  the  parent  of 
the  action." 

But  to  the  extraordinary  and  gratuitous  assumptions, — i.  that  as 
a  "  ritual  "  the  present  version  is  in  actual  public  use  j  2.  by  myself  j 
3.  in  the  place  of  my  late  residence,  "  Liverpool  3"  4.  in  the  interest 
of  a  "  new  community  • "  j.  and  that  it  "  so  strongly  resembles,"  not 
is  identical  with,  "  the  Greek  service  3"  6.  as  thereby  to  "  attract  the 
notice  of  the  Russian  synod  :" — to  such  assumptions  no  reply  can  be 
made  other  than  an  indignant  denial  of  their  truth,  and  of  all  shadow 
of  foundation,  other  than  above  hinted,  on  which  to  base  them. 

II.  To  the  above  may  be  added  the  following  facts,  explanatory 
of  the  history  of  the  present  version. 

1.  In  1856  I  was  requested  by  the  trustees  of  the  Greek  Church 
in  Manchester  to  harmonize  a  melodial  service  presented  to  them 
by  a  friend  thoroughly  acquainted  with  ancient  ecclesiastical  usages. 
I  did  so. 

2.  The  satisfaction  that  work  gave  induced  the  belief  in  many 
minds,  that,  if  rendered  into  the  vernacular,  "  The  Hymns  of  the 
Liturgies  of  SS.  Chrysostom  and  Basil"  would  be  acceptable  to 
English  ecclesiologists  and  musicians  generally.  I  accordingly  turned 
that  work  into  English,  and  eventually  published  it.  (See  notice  at 
end  of  Preface.) 

3.  That  first  attempt  accomplished,  I  was  encouraged  to  apply 
my  hand  to  the  Prayers  or  "  Liturgies  "  proper,  being  desirous  of 
possessing  for  my  own  and  friends'  private  reading  a  more  complete 
copy  of  the  same  than  I  found  to  exist  in  the  two  works  which  alone 
are  accessible  to  English  readers.  The  result  was  the  version  in  the 
present  reader's  hands.  Of  its  subsequent  revision  at  S.  Petersburg, 
(on  which  occasion  I  was  honoured  with  0^6  folio  pages  of  Russian 
MS.  respecting  it,)  and  of  the  effect  of  that  revision  upon  the  previous 
pages,  sufficient  has  been  said  elsewhere. 

S.  G.  Hatherly. 
Compton,  JFolverhampton,  June,,  i86j. 


THE  GREEK  SERVICE  IN  TRINITY  CHAPEL. 


A  LETTEE  TO  A  EBIEND. 


New  Yoek,  March  13,  1865. 
My  Dear  Sir: 

You  have  asked  mc  to  give  you  some  account  of  the  Greek 
service  lately  held  in  Trinity  Chapel,  and  to  communicate 
some  of  my  impressions  respecting  it.  In  doing  this,  let  me 
first  say  that  I  would  not  have  missed  witnessing  it  for  a  great 
deal.  To  see  the  performance  of  a  religious  service  by  the 
priest  of  a  church  which,  in  the  pride  of  superior  antiquity, 
can  afford  to  look  upon  the  Pope  as  "  the  first  Protestant  and 
father  of  modern  Rationalism,"  while  the  Pope  himself  dares 
not  dispute  the  validity  of  her  offices,  was  a  novel  sensation 
in  this  Occidental  city. 

I  arrived  some  time  before  the  service  began.  The  church 
gradually  filled  up,  till  it  was  about  two-thirds  full.  Some 
seven  or  eight  surpliced  men  soon  stole  in  and  occupied  stalls 
on  the  right  of  the  chancel.  These  I  found  were  the  singers, 
who  had  been  some  two  months  under  the  training  of  Dr. 
Young.  Some  time  after,  some  six  or  eight  clergymen  came 
into  the  chancel,  vested  in  black,  and  soon  the  celebrant  him- 

1 


==  3  ^  "5  ^  =^  S  6«T3  s  5  2  bo  o* «  3  "  ®  g  .-ia'  c^' 


self  entered  from  the  sacristy.  His  habit,  of  white  silk,  em- 
broidered richly  with  gold,  and  the  epitrachelion  of  red  silk, 
have  been  already  described  in  the  public  prints.  I  missed 
the  familiar  chasuble,  with  its  large  cross  on  the  back, 
which  is  so  striking  in  the  Roman  service.  His  entrance 
was  greeted  by  the  choir  with  an  outburst  of  that  exqui- 
site chanting  which  distinguishes  the  Russian  w^orship,  and 
which  continued  the  most  charming  feature  in  the  long 
ceremony,  although  it  became  monotonous  from  the  incessant 
repetitions  of  the  same  unintelligible  Slavonic  words.  Indeed, 
the  service  was  eminently  in  a  tongue  not  "  understanded  of 
the  people,"  for  the  greater  part  of  the  Orthodox  present 
Avere  probably  Greeks,  and  the  proportion  of  Slavonic  scho- 
larship among  the  heterodox  hearers  was,  I  presume,  infinite- 
simal. To  the  singers,  of  course,  except  the  four  pieces  sung 
in  English,  the  words  of  devotion  which  they  used  were 
meaningless,  which  was  perhaps  as  well,  for  you  will  see  that 
they  had  to  sing  some  staggering  things  for  Protestants. 

The  priest  approached  the  holy  table,  and  made  several 
awe-struck  genuflections  and  elevations  of  the  hands.  I  was 
a  little  surprised  at  this,  as  the  elements  were  not  even  pre- 
sent, but  I  have  since  discovered  that  in  the  Greek  mass 
anticipative  worship  is  carried  to  a  very  great  extent,  as  you 
will  presently  see.  He  then  began  the  liturgy,  which  it 
seems  was  that  which  bears  the  name  of  St.  Chrysostom, 
although  on  very  insufficient  authority.  I  can  only  note  some 
points  in  it  which  differ  most  widely  from  our  forms  of  wor- 
ship. Some  are  of  such  importance  that  I  think  it  best  to 
quote  them  in  the  original  Greek,  and  those  that  I  do  not,  I 
have  carefully  compared  with  the  original.  One  point  is, 
the   very   frequent    commemoration,   ttjj   ifavayiag,  ap(;pavToj, 


vn'S 


spsuXoyyiixsvrig,  ev5o|ou  Asfl'-n'oi'v'/]?  r;p.ojv  ©sotoxou  xal  aki'n'ap&ivov 
Map/a^ :  "  of  our  all-holy,  spotless,  exceedingly  blessed, 
glorious  Lady,  the  Mother  of  God  and  Ever- Virgin  Mary." 
This  form  is  of  continual  recurrence  throughout  the  liturgy, 
and  one  of  the  most  frequent  antiphonal  responses  of  the 
choir  is,  "By  the  intercession  of  the  Mother  of  God.'' 
Whether  these  antiphons  were  used  on  this  occasion,  I  can- 
not say;  but  to  judge  from  the  incessant  responses,  we  may 
suppose  that  the  "  intercession  of  the  Mother  of  God"  was 
not  neglected.  It  should  seem  from  the  term  "  Our  Lady," 
that  the  Greek  Church  concurs  with  the  Latin  in  recognizing 
the  spiritual  supremacy  of  Mary,  as  sharing  with  her  Son  the 
dominion  of  the  church.  Indeed,  as  a  writer  in  the  Encyclo- 
paedia Britannica  remarks,  the  Panagia  may  be  considered  as 
the  peculiar  tutelary  deity  of  the  modern  Greeks. 

I  notice  that  the  liturgy  contains  prayers  for  "  all  our 
fathers  and  brethren  who  are  fallen  asleep." 

The  Nicene  Creed  was  sung  in  English.  Trinity  Chapel 
has  the  honor  of  being  the  first  Western  church,  for  some 
thirteen  hundred  years,  in  which  this  Creed  has  been  recited 
with  the  omission  of  the  FlUoque,  Whether  this  clause  is  an 
unwise  addition  to  the  original  symbol  or  not,  I  cannot 
undertake  to  determine  ;  but  considering  that  it  is  an  essen- 
tial part  of  the  Creed  as  accepted  by  the  Episcopal  Church, 
and  is  used  in  the  solemn  opening  invocations  of  the  litany, 
this  playing  at  ball  with  it  by  a  Protestant  choir,  trained  by 
an  Episcopalian  clergyman,  must  have  struck  father  Agapias 
as  carrying  complaisance  towards  his  Imperial  Majesty 
Alexander  II.,  and  the  Holy  Orthodox  Church,  to  its  highest 
pitch. 

The  prayers  before  the  Oblation  being  ended,  the  cele- 


brant  retired  to  the  vestry,  where  the  sacred  elements  had 
already  been  prepared.  He  soon  reentered,  bringing  them 
with  him,  richly  veiled.  I  had  often,  in  cliildhood,  fre- 
quented the  Roman  mass,  and  now,  as  the  priest  came 
in,  holding  forth  the  veiled  chalice  and  paten  for  the  adora- 
tion of  his  Orthodox  brethren,  I  felt  quite  at  home,  not- 
withstanding the  circumstantial  differences  of  rite.  The 
choir,  as  he  entered,  struck  up  a  jubilant  hymn,  as  if  exult- 
ing in  the  presence  of  the  Lord,  or  of  what  would  soon  be 
the  Lord.  This  "  anticipative  latria,"  before  the  consecration, 
Mr.  Neale  remarks,  in  his  collection  of  Greek  Liturgies,  has 
cost  the  Orientals  much  trouble  to  defend.  Symeon  of  Thes- 
Balonica,  however,  an  eminent  prelate  of  the  Orthodox 
Church,  urges  this  in  its  favor :  "  If  we  attribute  honor  and 
adoration  to  the  sacred  images,  how  much  more  to  those 
gifts  which,  as  the  great  Basil  says,  are  brought  in  to  the 
end  that  they  may  become  the  body  and  blood  of  Christ." 
I  noticed  several  of  the  clergymen  in  the  chancel  kneeling 
devoutly  during  a  part  of  the  mass,  but  I  am  quite  certain 
that  none  of  them  felt  at  liberty  to  join  in  this  worship  of 
the  unconsecrated  elements.  The  bringing  in  of  the  elements 
is  called  the  Great  Entrance  (although^  I  do  not  find  this  name 
in  the  rubric),  and,  as  Mr.  Xeale  says,  is  the  most  imposing 
ceremony  in  the  Eastern  church,  being  accompanied  with 
great  pomp  of  tapers,  holy  vessels,  and  attendants.  I  could 
not  but  pity  the  poor  priest,  who,  on  this  occasion,  had  not 
even  the  assistance  of  a  deacon.  And  I  felt  for  him  still  more 
when  I  saw  him  obliged  to  perform  the  most  solemn  act  of 
the  service  in  the  presence  of  all ;  Avhereas,  according  to  the 
Eastern  rite,  the  holy  sacrifice  should  be  offered  in  the  sanc- 
tuary, veiled  from  profane  eyes  during  a  part  of  the  time.    I 


was  told  that  curtains  had  been  hung  for  the  purpose,  but 
were  taken  down  again.  This,  surely,  was  a  faihire  m  cour- 
tesy, for  does  not  the  greater  include  the  less,  and  does  not 
the  permission  to  perform  a  rite,  include  permission  to  retain 
every  important  circumstance  of  it  ?  The  rich  cloud  of 
incense,  too,  which  diffuses  its  fragrance  through  the  Ortho- 
dox churches,  was  curtailed  to  rather  scanty  proportions. 
The  father  himself,  indeed,  was  very  sparing  of  those  genu- 
flections whose  endless  multiplication,  I  understand,  gives  to 
the  service  properly  conducted,  a  highly  pantomimic  charac- 
ter. As  conducted  in  Trinity,  it  more  nearly  resembled  the 
sober  Occidental  mass. 

At  some  time  previous  to  the  consecration,  the  priest  offers 
the  following  prayer : — 'Ixavwtfov  |x£  rji  dwais^si  tou  ayiov  IIvsu- 
jxarog',  ivSsdvixivov  rr^v  Tr.g  kpaTSias  x^pjv,  •jrapao'T^vaj  t^  ayict  tfou 
TdXiTT]  Tpa'rri^j)^  xal  h^oxj^yr^doA  to  d^i'ov  xou  ctp^pavTov  tfou  2wjxa,  xai  to 
^l[km  A/fia  :  *'  Enable  me  with  the  might  of  Thy  Holy  Spirit, 
who  am  clothed  with  the  grace  of  priesthood,  to  stand  at 
this  Thy  holy  table,  and  to  sacrifice  Thy  holy  and  immacu- 
late Body  and  precious  Blood."  2u  yap  d  6  i^^(i<i(pi^(j^v  xal 
'7rpoo'<^ipofjisvof,  xai  'T(^og^s-)^()[i.SMQg  xat  OiaMo^svog  :  "  For  Thou  art 
He  that  offerest  and  ait  offered,  and  receivest  and  art  distri- 
buted." After  bringing  in  the  Holy  gifts  (To,  "Ayio,  Aojpa), 
he  kisses  them  as  they  lie  veiled ;  the  Deacon  also  adores 
thrice  where  he  stands.  Then  come  the  words  of  consecra- 
tion. "Send  down  the  Holy  Ghost  on  these  gifts  lying  here. 
Make  this  Bread  the  precious  Body  of  Thy  Cueist.  Make 
that  which  is  in  this  cup  the  precious  Blood  of  Thy  Christ. 
Changing  them  by  Thy  Holy  Ghost :  '*  MsTa§aXwv  tw  'jrvsu/xaTi 
<7'ou  Tw  ayiu).  With  these  words,  the  change  (jxsTa^oXT])  is  sup- 
posed to  be  complete,   and  this    invocation   of   the  Holy 

1* 


l-H         *  =«     (V)     r-!  ^  'P     S     0)  •"     tr   r*     I-     ..     O     3     ni     „ 


6 

Ghost,  I  am  told,  the  Greek  Church  is  disposed  to  view  as 
essential  to  it.  The  words  of  the  authorized  Russian  cate- 
chism, as  quoted  by  Mr.  Neale,  are :  "  Why  is  this  (the 
Invocation)  so  essential  ?  Because,  at  the  moment  of  this 
act,  the  bread  and  wine  are  changed  or  transubstantiated 
into  the  very  body  of  Ciikist,  and  into  the  very  blood  of 
Christ.  How  are  we  to  understand  the  word  Transubstan- 
tiation?  In  the  exposition  of  the  faith  by  the  Eastern 
Patriarchs,  it  is  said  that  the  word  is  not  to  be  taken  to  define 
the  manner  in  which  the  bread  and  wine  are  changed  into  the 
Body  and  Blood  of  our  Lord;  for  this  none  can  under- 
stand but  God ;  but  only  this  much  is  signified,  that  the 
bread  truly,  really,  and  substantially  becomes  the  very  true 
Body  of  the  Lord,  and  the  wine  the  very  blood  of  our  Lord.'' 
The  words,  "For  thou  art  he  who  oflTerest  and  art  ofifered," 
show  sufficiently  that  the  Greek  Church  is  well  guarded 
against  the  Protestant  heresy  of  explaining  the  Oblation  as 
a  simple  thanksgiving  oblation ;  besides  that  it  is  called  in 
the  liturgy  ava/jaaxroj  ^uff'ia,  "  an  unbloody  sacrifice,"  and  is 
expressly  said  to  be  ofiered  "  for  all  thy  people,"  v'jrsp  iravros 
fou  Xaoii  tfoj,  "  and  for  those  departed  in  faith,"  vitsp  rwv  iv 
ifldru  ava-TrauCafjLsvwv.  The  Roman  Church,  therefore,  finding 
in  the  Greek  service  all  the  essential  parts  of  the  Mass, 
namely,  "  Transubstantiation,"  "  an  unbloody  sacrifice  offered 
for  quick  and  dead,"  and  celebrated  by  priests  whose  orders 
she  does  not  dispute,  permits  the  United  Greek  communities 
to  retain  their  peculiar  liturgies,  abolishing,  however,  the 
anticipative  worship  of  the  yet  unconsecrated  elements. 

It  is  common,  Mr.  Neale  says,  for  the  people  to  offer  rich 
gifts  for  special  commemoration  in  the  Mass.  For  each  one 
thus  offering,  a  particular  mite  is  rubbed  off  the  bread,  in 


the  preparation  at  the  Prothesis.  They  plainly  have  an 
advantage,  then,  over  the  Roman  Catholics  ;  for  while  these 
have  to  be  content  with  a  general  intention  of  the  priest, 
the  former  have  the  comfort  of  knowing  that,  for  a  suitable 
price,  each  one  may  have  his  particular  holy  crumb.  I  may 
remark  that  the  first  portion  is  always  appropriated  to  the 
Ever-blessed  Panagia,  the  Maiden  Mother  of  God. 

Respecting  the  Consecration,  the  following  words  of 
Bishop  Symeon  of  Thessalonica  are  interesting  :  "  Having 
accomplished  the  rite  by  the  seal  of  the  Cross,  and  the  invo- 
cation of  the  Holt  Ghost,  he  forthwith  beholds  the  living 
Jesus  lying  before  him,  and  Him  in  his  very  essence,  being 
truly  the  Bread  and  the  Cup.  For  His  is  that  saying,  This 
Bread  is  My  Body  ;  and  His  again  is  this  saying,  That  which 
is  in  the  cup  is  My  Blood.  And  the  sacrifice  for  the  whole 
world,  and  the  common  propitiation,  and  the  living  delicacy, 
and  the  infinite  joy,  and  the  kingdom  of  the  heavens,  and 
the  only  essential  good,  is  set  before  all  on  the  Divine  table ; 
wherefore,  also,  the  celebrant  prays  with  the  greater  bold- 
ness on  behalf  of  all.  For  he  takes  confidence  when  He 
beholds  Him  who  is  the  patient  Lover  of  men  lying  before 
him  a  sacrifice ;  and  he  ofiers  praise  and  makes  supplication 
for  all,  and  remembers  those  that  are  absent,  and  more  espe- 
cially the  Maiden  Mother  of  God,  who  virginalJy  bare 
Him." 

Luther  retained  the  doctrine  of  the  bodily  presence,  but 
as  is  remarked  in  Herzog,  by  assuming  it  only  in  usu  sumen* 
thim,  he  essentially  separated  himself  from  the  idea  of  the 
Sacrifice  of  the  Mass.  The  Greek  Church,  equally  with  the 
Roman,  we  see,  assumes  the  bodily  presence  of  the  Lord 
ante  usum^  and  thus,  as   Stourdza  proudly  boasts   (in   an 


8 

article  translated  for  the  Christian  Review^  January,  1863), 
has  kept  herself  free  from  all  taint  of  Protestant  Eucharistic 
heresy. 

After  the  Consecration  comes  the  Ectene  or  prayer  of 
Intense  Adoration.  The  jmest  then  "receives,"  usually 
with  the  Deacon,  but  in  the  absence  of  one  on  this  occasion 
he  received  alone,  thus  breaking  the  last  thin  link  that  con- 
nects the  Sacrifice  with  the  Supper,  since  there  was  not  even 
one  to  receive  it  with  him.  He  had  consented,  it  is  true,  to 
ofier  "the  terrible  mystery  of  the  unbloody  sacrifice"  in. a 
Protestant  church;  but  to  expect  him  to  administer  the 
communion  to  clergymen  whose  very  baptism  his  church 
scruples  to  acknowledge,  would  have  been,  of  course,  unrea- 
sonable. Considering  this,  the  "  voluntary  humility  "  of  the 
bishop  and  presbyters  who  reverently  stood  or  knelt  around 
him  in  the  chancel,  was  very  striking.  Remembering,  more- 
over, that  this  "  sacrifice,  ofiered  for  the  living  and  the  dead," 
is  denounced  by  the  3 1  st  Article  of  the  Protestant  Episcopal 
Church  as  "a  blasphemous  fable  and  a  dangerous  deceit," 
I  was  a  little  perplexed  to  see  the  deep  satisfaction  it  seemed 
to  afford  so  many  of  her  ministers  to  behold  these  "blas- 
phemous fables  and  dangerous  deceits"  enacted  in  Trinity 
Chapel.     But  perhaps  the  Articles  will  undergo  a  revision. 

The  dimissory  prayer  of  this  liturgy  concludes  thus  :  "  Do 
thou,  our  instructor  by  thy  words,  St.  John  Chrysostom,  in- 
tercede to  the  Word  Christ  our  God,  that  our  souls  may  be 
saved."  Remembering  again  that  the  22d  Article  of  the 
Episcopal  Church  declares  that  the  "Romish  doctrine  con- 
cerning ********  i^j^g  Invocation  of  Saints,  is  a  fond 
thing,  vainly  invented,  and  grounded  upon  no  warranty  of 
Scripture,   but    rather    repugnant    to   the   word    of  God," 


A 


9 

I  felt,  on  reading  this  invocation  to  a  long  beatified  Saint, 
somewhat  perplexed  again.  But  then  I  remembered  that 
the  Liturgy  was  in  Slavonic. 

I  went  home,  feeling  profoundly  gratified  with  the  aesthetic 
effect  of  the  spectacle,  and  if  the  entertainment  had  consisted 
in  the  exhibition  of  anything  less  sacred  than  the  Blessed 
Eucharist,  I  should  have  pronounced  that  the  managers  of 
the  display  had  exhibited  a  praiseworthy  appreciation  of  the 
wants  of  a  discerning  public.  For  myself,  as  it  was,  recog- 
nising no  identity  between  the  Holy  Supper,  which  cannot 
be  vicariously  received,  and  a  mass  in  which  the  priest  com- 
municates alone,  I  felt  no  scruples  of  conscience  to  prevent 
me  from  enjoying  it  to  the  full.  But,  alas !  the  stubborn 
orthodoxy  of  our  Oriental  friends  will,  I  fear,  make  it  a  very 
long  time  before  this  courtesy  will  be  reciprocated  by  the 
admission  of  the  Eucharist  according  to  Protestant  rites,  into 
a  church  of  theirs.  The  shades  of  I  know  not  how  many 
(Ecumenical  councils  would  rise  to  terrify  the  weak  prelate 
that  should  permit  the  arches  of  an  Eastern  church  to  be 
desecrated  by  the  echo  of  the  impious  Filioque^  which  the 
patriarch  Photius  declared  to  have  involved  the  whole  Latin 
communion  in  the  sin  against  the  Holy  Ghost.  And  as  to 
the  dispositions  of  the  Oriental  church  towards  the  Protes- 
tant Reformation,  she  has,  as  Romish  writers  cordially  ac- 
knowledge, fully  cleared  her  skirts  of  all  complicity  with  that. 
The  compilers  of  the  leading  German  Roman  Catholic  Ency- 
clopaedia of  church  matters  dwell  with  satisfaction  on  the 
surprising  exactness  of  doctrinal  agreement  between  them- 
selves and  the  Greeks,  developed  by  the  fruitless  attempts 
of  some  of  the  Reformers  to  win  the  Orientals  over  to  declare 
for  them.     The  editors  of  the  Encyclopaedia,  although,  of 


txjTi  ^  ^  !3  bD  ^  * ' 


_S  H  ^' 


10 

course,  regarding  the  Greek  church  as  schismatic,  yet  remark 
that  she  won  for  herself  an  honorable  testimony  for  her  stead- 
fast adherence  to  the  common  faith  against  Protestant  errors. 
Well  might  they  say  so,  for  she  has  not  confined  her  testi- 
mony to  words.  On  the  contrary,  being  once  afflicted  with  a 
Protestantizing  patriarch  of  Constantinople,  Cyrillus  Lucaris, 
she  put  a  stop  to  his  mischievous  influence  by  deposing  him, 
and  j^iously  drowning  him  in  the  Bosphorus.  I  cannot  think, 
however,  that  so  severe  a  fate  would  await  a  modern  Ortho- 
dox bishop  who  should  give  access  to  the  heresy  from  which 
his  church  has  so  religiously  kept  herself  free.  If  he  were  a 
Russian  prelate,  at  least,  the  friendship  subsisting  between 
his  country  and  ours  would  no  doubt  secure  him  against  any 
severer  punishment  than  a  banishment  to  Siberia. 

Our  Imperial  friend,  Alexander  II.,  might,  indeed,  well  be 
moved  to  such  an  act  of  clemency  by  the  sense  of  the  com- 
pliment which  he  has  received  at  the  hands  of  American 
Protestants.  If  a  sublime  readiness  to  renounce  the  tradition 
of  Western  Christendom  by  the  mutilation  of  the  Nicene 
Creed,  as  universally  accepted  in  the  West,  and  an  equal 
readiness  to  renounce  the  traditions  of  the  Reformation  by 
admitting  the  Mass  into  a  Reformed  Church,  are  meant 
as  tokens  of  complaisance  towards  the  Czar,  he  must  cer- 
tainly acknowledge  that  it  could  not  well  be  more  humble 
and  intense.  On  that  interpretation,  the  parish  of  Trinity, 
at  least,  will  have  approved  itself  to  possess,  in  no  small 
measure,  the  true  spirit  of  that  Byzantine  church  which  has 
ever  esteemed  the  smile  of  an  emperor  a  sufficient  recom- 
pense for  any  abasement  of  body  or  soul.  But  this  I  am 
loth  to  believe. 

The  impulse  for  a  closer  unity  between  diiferent  Christian 


11 


communions  is  becoming  too  strong  to  be  resisted.  It 
appears  to  me  that  a  good  many  ministers  and  laymen  of 
the  Anglican  communion  have  serious  occasion  to  ask  them- 
selves this  question :  Which  is  to  me  the  stronger  bond  of 
fellowship,  a  cordial  acceptance  of  the  doctrines  of  the  Re- 
formation, without  the  episcopal  succession,  or  the  episcopal 
succession  conjoined  with  the  Sacrifice  of  the  Mass  and  the 
worship  of  Our  Lady  ? 

Very  sincerely  yours, 


^-^%^J' 


^<^  s  s ^-:5 .E  e 'rt  a; o .s ": .« ^  s  ^  1  s ^ 


THE 


RUSSO-GREEK  CHURCH, 


BY 


A  FORMER  RESIDENT  OF  RUSSIA 


NEW  YORK: 

AMERICAN    NEWS    COMPANY,   121    NASSAU    STREET, 

1865. 


4 


THE  RUSSO-GREEK  CHURCH. 


"  Populus  vult  decipere  et  decipiatur." 

A  FEW  weeks  ago,  there  was  performed,  in  one 
of  the  Episcopal  churches  of  this  city,  an  absurd  re- 
ligious farce,  called  "  The  Greco-Eussian  Liturgy," 
by  a  missionary  priest  of  that  persuasion  named 
Honcharenko.  The  result  of  that  performance  was 
a  flaming  article  in  the  Times ^  full  of  absurd  con- 
clusions, of  erring  theological  speculations,  and  of 
utterly  unfounded  political  assertions. 

The  extent  of  the  field  of  labor  open  to  Mr.  H. 
is  however  clearly  indicated  by  the  reporter  to  the 
Times.  The  congregation  consisted  of  twenty  indi- 
viduals who  understood,  or,  more  probably,  guessed 
at  the  meaning  of  the  Russo-English  chants  as  pro- 
duced by  the  four  assistant  gentlemen.  The  rever- 
end gentleman  in  question  performed  his  part  of 
the  spectacle  in  what  he  was  hound  to  helieve  an 
unchristian  heathen  church.  But  setting  aside  for 
the  present  the  learned  conclusions  of  the  erudite 
reporter  of  the  Times^  let  us  attempt  briefly  to  state 
to  the  general  American  reader,  unprejudiced  by 
Sectarianism  or  not  suffering  under  an  epidemic  at- 


tack  of  tlie  prevalent  Russo-mania,  some  of  the  more 
marked  characteristics  of  the  Greek  church  as  now 
existing  in  Russia. 

Sectarian  hate,  or  rather  fear  of  Papal  power, 
seems  to  have  been  at  the  bottom  of  the  pompous 
article  in  the  Times.  Strange  that  this  hatred 
should  have  led  the  leaders  in  the  Anglican  church 
to  have  participated  in  a  service  founded  npon  dog- 
mas differing  but  in  two  points  from  those  of  the 
despised  Latin  church,  namely,  in  the  Papal  Su- 
premacy and  in  the  manner  of  the  procession  of 
the  Holy  Spirit.  Gentlemen  of  the  Poraan  church 
have  already  congratulated  the  clergy  and  people 
of  the  Anglican  chnrch  npon  the  fact  that  they 
have  caused  to  be  celebrated  in  their  chapel  High 
Mass^  with  lights  and  prostrations,  invocation  of 
saints,  prayers  for  the  dead,  adoration  of  the  Host, 
and  a  liturgical  service  closely  resembling  that  used 
by  priests  of  the  Latin  communion.  "We  have  not 
been  told  at  what  time  the  above-named  clergy 
ceased  to  teach  their  astonished  flocks  that  such  ad- 
juncts to  religious  worship  must  be  regarded  as 
idolatrous  abominations.  Differences  of  discipline 
between  the  Latin  and  Greek  church  are  numerous, 
but  are  of  course  of  minor  importance,  since  the 
obligatory  faith  of  both  churches  is  formulated  in 
their  respective  dogmas.  We  place  the  simple 
facts  before  our  reader,  collated  by  one  "  to  the 
manner  born,"  w^ho  is  neither  Episcopalian,  Papist, 
nor  Pravoslavnys. 

The  Russian  church,  like  everything  else  in  that 


n 


semi-barbanc  country,  is  under  military  rule.  The 
emperor,  commander-in-cliief  of  the  armies,  is  like- 
wise commander-in-cbief  of  tlie  cliurcb,  and  infalli- 
ble, too.  Tbe  Eussian  popes  are  subjected  to  bis 
orders,  as  are  bis  generals,  colonels,  and  captains. 
Tbey  are  Arcbimandrites,  Protoiereis,  or  Popes. 

ISTow  wbat  is  a  Russian  pope  ?  In  social  status 
be  occupies  a  position  but  just  above  tbat  of  tbe 
MujiJc.  Wbere  are  tbe  popes  actually  fitted  for 
tbeir  duties  ?  In  seminaries,  forsootb  !  But  wbat 
is  a  theological  seminary  in  Russia  ?  It  is  much 
the  same  thing  as  a  missionary  school  in  India,  with 
the  diiference  that  the  pope  wdll,  through  long 
years,  gain  no  social  position  in  Russia,  while  tbe 
pariah  converted  to  Christianity  may  rise  to  the  dig- 
nity of  teaching  other  converts,  be  trusted,  and 
called  "Brother."  The  Russian  mujik,  however, 
mistrusts  the  pope  as  he  mistrusts  tbe  chinovnik 
(imperial  employee).  The  Russian  nobleman  de- 
spises tbe  ignoramus  as  a  creature  far  below  him- 
self, although,  on  some  occasions,  he  may  kiss  tbe 
band  of  the  pope,  who,  in  return,  kisses  the  hand 
of  the  noble.  This  is,  I  believe,  another  mode  of 
the  Agapse.  A  pope  is  never  received  into  tbe  an- 
techamber of  the  noble  except  on  business,  is  never 
invited  to  his  table  or  admitted  to  bis  parlor,  as 
this  would  be  considered  derogatory  to  bis  dignity. 
In  many  respects  the  position  of  a  pope  in  Russia 
resembles  that  of  a  curate  in  England,  on  a  stipend 
of  forty  pounds  per  annum,  but  in  Russia  your  pope 
is  always  illiterate  and  generally  degraded,  whereas 


6 


in  England  your  curate  may  be  a  man  of  liberal 
culture  and  of  great  merit.  The  income  of  the 
Russian  pope  depends  on  the  amount  of  land  he 
has  to  cultivate,  on  the  alms  paid  by  different  con- 
gregations in  naturcBy  not  in  specie,  and  the  number 
of  diminutive  rat-tail  candles  he  sells  in  his  church 
to  be  burned  before  pictured  saints,  &c.  Apart 
from  his  ecclesiastical  functions  he  has  not  the 
slightest  influence  with  his  parishioners.  His  tire- 
some visits  are  feared  and  hated,  as  he  generally 
comes  to  beg  for  himself  or  family.  Meeting  a  pope 
on  a  journey  is  regarded  as  an  omen  of  evil ;  though 
his  blessing  may  be  asked  through  habit,  in  thought 
he  is  consigned  to  the  devil.  This  is  an  exact  pic- 
ture of  a  country  pope,  though  Heaven  forbid  we 
should  intend  it  as  in  any  degree  applicable  to  the 
personality  of  the  very  Eev.  Mr.  H.,  who  may  be 
both  gentleman  and  scholar  for  aught  known  by  us 
to  the  contrary. 

Eut,  Rev.  gentlemen  of  the  Episcopal  church, 
as  you  may  deem  the  term  "  farce  "  a  harsh  one  to 
designate  the  performance  at  which  you  have  assist- 
ed in  your  chapel,  we  will  give  you  some  of  our  rea- 
sons for  the  use  of  the  somewhat  irreverent  word. 
Perhaps  you  will  pardon  us  the  expression  when  we 
shall  have  shown  just  cause  for  its  use.  By  the  au- 
thority of  the  Head  of  the  Greco-Russian  church, 
by  the  doctrine  of  its  creed,  by  the  belief  of  its  ad- 
herents, you,  gentlemen,  are  worse  than  hozelbashi 
(idolaters),  worse  than  Turks,  worse  than  pagans, 
worse  than  all  the  Icalbasnikis  (in  German,  wtirst- 


fresser;  Engl.,  sausage-eater),  you  are  nechrists  (no 
Christians),  you  are  nevernija  sobaki  (unbelieving 
dogs),  you  do  not  believe  in  the  Yirgin  Mary,  you 
do  not  believe  in  sviaty'ia  ngodniki^  you  do  not  be- 
lieve in  the  miracles  of  the  holy  martyrs,  you  do 
not  believe  in  the  Holy  Cross — ^you  are  in  fact  no- 
thing and  nobodies;  for  there  is  no  word  in  the 
Russian  language  to  designate  your  place  of  wor- 
ship. The  people  do  not  know  any  name  by  which 
to  call  you ;  you  would  be  classed  under  any  term 
ending  in  inocer&tz  (of  another  faith). 

Such  is  undoubtedly  the  opinion  held  by  the 
Russian  people ;  it  would  be  no  exaggeration  to  say 
you  were  better  known  even  by  the  Fejee  Islanders. 
The  erudite  reporter,  so  well  versed  in  the  articles 
of  the  Greco-Russian  creed,  when  informing  us  of 
the  origin  of  its  liturgy,  stops  on  its  triumphant 
way  to  bestow  a  brotherly  kick  on  a  certain  well- 
known  creed,  by  meekly  stating  that  the  Greco- 
Russians  use  no  images  in  relief  or  emhossed  luorJc. 
Now,  deeming  it  my  duty  to  undeceive  the  Ameri- 
can reader,  I  will  inform  him  that  the  creed  of  the 
Russian  Church  differs  greatly  from  that  of  the 
Episcopalian,  the  only  point  of  resemblance  be- 
tween them  being  that  the  sovereigns  of  Russia  and 
England  are  respectfully  styled  "Defenders  of  the 
Faith;"  that  the  Russian  people  worship  their 
images  in  good  faith,  making  accurate  distinctions 
between  Kazanskaia  Boza  mater  (Notre  Dame  de 
Kazan)  and  Petczerskaia  Boza  mater  (Notre  Dame 
de   Kiov),   worshipping    both  these    images    and 


thousands  of  others,  as  miraculous.  The  head  of 
Christ  is  worshipped  at  Spaskia  vorota  (the  gate  of  our 
Saviour)  in  the  Kremlin ;  thousands  and  thousands 
rush  to  prostrate  themselves  before  these  images; 
pilgrimages  are  constantly  made  to  the  various  holy 
places ;  relics  of  saints  are  duly  worshipped,  and  let 
him  who  wants  proof  of  this  visit  the  subterranean 
chapels  in  Kiev,  and  look  on  the  skull  of  St.  John, 
from  which  a  certain  miraculous  oil  is  always  drop- 
ping on  a  silver  salver.  Should  our  visitor  be  de- 
sirous to  purchase,  the  monks  will  sell  him  a  small 
bottle  of  it  for  a  chetvertak  (20  cents),  or  a  large  one 
should  he  be  disposed  to  make  a  larger  investment. 
Thousands  upon  thousands  buy  it  as  a  preventive 
against  and  cure  for  all  kinds  of  sickness,  as  a  guard 
against  the  malevolence  of  the  foul  fiend,  &c.,  &c. 
On  certain  holy  days  some  of  these  images,  clad  in 
embossed  gold  robes  set  with  precious  stones,  are 
lowered  on  iron  chains;  the  people  gaze  upon  them, 
throng  round  them  for  hours  in  a  continuous  chain, 
kissing  the  miraculous  appearance,  certain  that  in 
consequence  of  their  reverential  adoration  their  sins 
will  be  pardoned  in  heaven,  their  health  restored 
on  earth,  their  limbs  straightened,  their  eyes  opened, 
their  maladies  cured.  They  have  no  pews  in  their 
cathedrals  and  churches,  but  everybody  pays  in  the 
purchase  of  amulets,  oil,  or  candles.  As  for  can- 
dles, the  number  is  prodigious  !  They  burn  no  gas, 
nor  will  they  do  it  unless  the  Czar,  Otetz^  should 
send  the  new  Sura  directly  from  the  Heavenly  Fa- 
ther for  that  express  purpose.     What  is  to  become 


of  our  theological  Times  reporter  now  ?  They  wor- 
ship no  images !  If  he  would  graciously  pardon 
the  homeliness  of  our  advice,  we  would  counsel  him 
"  to  tell  his  yams  to  the  marines  !"  Much  of  their 
religion  consists  in  this  very  worship  of  images,  and 
what  images  !  I  have  seen  many  of  them,  not  in- 
deed in  their  churches  in  Paris,  Berlin,  &c.,  but  far 
away  toward  Asia  (in  the  awfal  darkness  of  their 
superstition  they  are  scarcely  a  grade  above  the  idol- 
atrous Kalmouks,  Tungusi,  and  Bashkirs),  images 
of  the  most  gigantic  proportions,  frightfully  exe- 
cuted by  artists  whom  they  call  Boho  mazy  (God 
smearers).  What  religious  instruction  do  the  Kus- 
sian  people  really  receive  ?  They  know  the  Lord's 
Prayer,  the  Apostles'  Creed,  and,  let  me  remember, 
what  more?  Oh,  yes,  they  know  "Hospodi  pomi- 
luy,"  repeated  three,  six,  nine  times,  and  so  on,  and 
are  taught  various  acrobatic  genuflexions,  striking 
the  floor  with  their  head  much  in  the  manner  of  the 
dancing  dervish — ^painful  enough  to  look  on,  more 
painful  to  reflect  upon.  Would  you  take  the  mass 
of  such  a  people  and  put  them  on  a  level  witli  your 
own,  gentlemen  of  the  Episcopal  Church  ?  It  will 
not  do,  I  assure  you.  You  err  in  your  estimate  of 
the  American  people,  who  believe  what  they  under- 
stand, who  worship  no  images,  and  eschew  all 
priestcraft.  The  popes  of  the  Russian  fleet  declined 
the  use  of  your  churches  when  here  for  excellent 
reasons — they  did  not  dare  to  desecrate  their  faith 
in  the  eyes  of  so  many  Eussian  sailors.  But  you 
say  you  have  had  twenty  Slavonians  or  Russians 
present  at  your  sernce  ? 


"^   t<   t^   o   3   aj   „, 


10 


The  idea  strikes  me  you  did  it  for  policy,  busi- 
ness— had  business,  gentlemen  of  the  Episcopal 
Church,  had  business,  indeed  ;  it  won't  pay,  at  least 
not  in  Eussia. 

The  Russian  Czar  may  indeed  thank  his  Grace, 
the  Bishop,  for  the  courtesy  extended  in  the  use  of  the 
church  on  the  present  memorable  occasion ;  he  may 
do  more,  verily, — send  a  snuff-box,  a  chewing-case  set 
with  diamonds;  he  may  create  some  of  the  lesser 
lights  of  the  church  chevaliers  of  some  of  his  orders ; 
he  may  grant  special  privileges  or  valuable  business 
connections  to  some  of  the  leaders  of  the  performance, 
to  which  the  writer  would  certainly  make  no  objec- 
tions. His  Majesty,  the  autocrat,  may  indeed  think 
it  proper  to  reward  us  suitably  for  the  present  arti- 
cle, w^hich  reward,  for  reasons  best  known  to  our- 
selves, we  should  be  forced  to  decline ;  but  the  Eus- 
sian  Church  and  Eussian  people,  if  informed  of  your 
religious  celebration,  rely  upon  it,  gentlemen,  would 
look  upon  the  act  as  sacrilegious,  as  an  unholy  pro- 
fanation, and  you  would  be  as  prompt  to  decline 
their  reward  as  w^e  that  of  their  sovereign.  "We  en- 
treat you  not  to  inform  the  Eussian  people  from  the 
square  of  the  Kremlin  or  the  portico  of  the  cathe- 
dral of  Kiew  of  this  your  Christian  act,  and,  as  we 
sincerely  wish  you  all  to  enjoy  health  and  prosperi- 
ty in  this  good  city  of  Isew  York,  we  entreat  you 
to  entangle  yourselves  no  farther  with  the  perform- 
ance of  the  "  Greco-Eussian  Liturgy." 

The  Times  reporter  pays  his  salaams  to  the  em- 
peror Alexander,  and,  using  the  w^ord  salaam  advi- 


11 


sedly,  we  ask  the  American  reader  if  the  tone  of 
the  article  is  not  far  more  like  the  obeisance  of  a 
mufti  or  a  Russian  pope  than  the  free  utterance  of 
a  republican,  full  as  it  is  of  empty  sound  and  vain 
flattery,  and  terminates  his  climax  of  adulation  by 
describing  Alexander,  the  cruel  and  vindictive  ty- 
rant, as  the  magnanimous  and  liberal  emancipator  ! 
Do  you  really  know,  Mr.  Reporter,  what  Russia 
truly  is,  and  what  are  the  characteristics  of  tlie 
Moscovite  autocrat?  Where  and  how  have  you 
learned  your  facts  with  regard  to  the  abolition  of 
Russian  serfdom  ?  "  Panem  et  circenses  "  was  the 
motto  of  the  Romans;  freedom  and  land  is  the 
motto  of  the  Russian  people,  which,  in  an  hour  of 
internal  anarchy  and  distress,  suffered  itself  to  be 
enslaved  for  the  sake  of  its  religion,  its  faith  in 
God.  Its  religion  has  been  changed  at  will  by  its 
Mongol-German  dynasty,  it  has  been  robbed  of  its 
land,  first  by  its  priests,  then  by  its  rulers,  to  be 
lavished  on  unworthy  paramours  and  favorites  both 
male  and  female.  It  submits  patiently  to  the  mum- 
mery of  its  creed  and  the  innovations  of  its  ancient 
discipline,  while  Siberia,  Caucasus,  knouts,  and  gal- 
lows decimate  the  stanch  defenders  of  the  ortho- 
dox church ;  its  Dutch  ruler  is  supposed  to  cross 
himself  before  the  holy  pictures  with  three  instead 
of  five  fingers  ;  his  wife,  a  Dutch  yungfrau,  is  care- 
fully taught  that  the  religion  of  her  fathers  (which 
is  also  yours,  gentlemen  of  the  Protestant  Episco- 
pal Church)  is  arrant  heresy,  and  she  crosses  herself 
like  a  pravoslavnaja  matushka  (true  worshipping 


12 


mother),  and  tlie  poor  credulous  people  deem  it 
must  all  1)6  true,  that  it  has  been  ever  so,  that  the 
Czar  is  head  of  the  church,  that  he  mustknow,  and 
that  he  too  crosses  himself  with  his  three  fingers. 
And  now  when  these  same  Dutch  rulers  offer  him 
freedom,  not  for  his  advancement,  God  save  the 
mark !  and  the  simple  mujik  asks  for  a  fraction  of 
land  that  he  may  be  able  to  feed  his  wife  and  chil- 
dren and  save  them  from  starvation,  where  is  the 
promised  land?  and  in  what  consists  the  magna- 
nimity of  the  Emperor  in  giving  them  leave  to  die 
of  famine,  in  pursuance  of  the  advice  of  hi8  Dutch 
counsellors  ?  Have  you  in  truth  studied  the  histoiy 
of  this  movement,  Mr.  Reporter,  and  are  you  fa- 
miliar wdth  the  writings  of  Ogareff^  or  have  yon 
sources  of  information  unknown  to  him  ?  Alas ! 
the  Russian  people,  under  the  sway  of  the  benign, 
magnanimous  Alexander,  have  as  yet  neither  free- 
dom nor  land.  Land  without  freedom  was  indeed 
worthless;  freedom,  in  a  country  organized  as  is 
Eussia,  without  land  is  worse  than  slavery !  It  is, 
in  fact,  slavery  coupled  with  starvation !  The  de- 
population of  the  Caucasus,  the  foul  butchery  of 
the  patriot  Poles,  the  murder  of  heroic,  unhappy 
Poland,  are  also  among  the  magnanimous  acts  ol 
the  Emperor  Alexander. 

As  to  his  recent  policy  in  regard  to  this  country, 
mere  insignificant  courtesies  have  been  magnified 
into  facts  of  colossal  importance.  It  is  surely  well 
known  that  neither  the  Governments  of  England 
or  France  have  interfered  in  our  domestic  troubles ; 


13 


that  the  blockaders  are  private  investments  for  the 
purpose  of  making  money,  akin  to  the  speculations 
of  the  "'  shent  per  shent  "  gentry  on  the  Exchange 
and  its  foul  surroundings.  What  commerce  have 
we  with  Russia  ?  How  many  merchant  ships  visit 
our  ports,  and  what  are  their  names  ?  Bj  whom  are 
they  commanded  ?  Could  the  commercial  spirit  for 
such  be  found  at  all  in  Russia  ?  What  real  sympathy 
can  possibly  exist  between  the  American  and  Russian 
Governments  ?  What  is  there  in  common  between 
them  ?  The  destiny  of  the  one  is  progress  and  en- 
lightenment ;  that  of  the  other,  petrifaction  and 
darkness.  We  build  raih'oads,  canals,  telegraphic 
lines,  for  the  spread  of  commerce,  for  the  well-being 
of  our  people.  When  such  are  constructed  in  Rus- 
sia, it  is  with  the  design  of  connecting  strategical 
points,  of  massing  troops  on  certain  localities,  that 
the  people  may  be  kept  in  due  subjection.  We  have 
schools  for  the  people,  there  they  exist  for  castes 
only ;  we  have  institutions  to  promote  the  free  de- 
velopment of  the  human  intellect,  there  their  pur- 
pose is  to  try  innovations  in  new  cuts  of  uniform, 
new  styles  of  buttons,  new  patterns  of  collar  or 
shoulder-strap  embroidery ;  we  have,  thank  God  ! 
perfect  freedom  in  our  religious  belief,  they  stand 
but  a  single  step  above  pagans  and  idolaters ;  we 
unfurl  our  banner,  on  which  we  have  inscribed  Excel- 
sior, their  bloody  motto  is  Extermination ;  we  have 
the  majesty  of  law,  they  the  will  of  their  autocrat ; 
we  have  our  habeas  corpus,  they  the  knout  and  plete ; 
we  have  jurors,  they  executioners  ;  our  men  of  au- 


14 


thurity  are  chosen  by  our  people  for  probity  and 
honor,  theirs  are  appointed  by  their  despot,  and  are 
thieves  and  robbers.  Yes,  thieves  and  robbers. 
From  their  captain-Spravnik,  up  to  their  highest  dig- 
nitaries, they  rob  the  people  ;  from  the  corporal  up 
to  the  quartermaster-general,  they  rob  the  sol- 
dier of  his  pay,  his  income,  his  honor,  yes,  and  the 
magnanimous  Emperor  of  all  the  Eussias  knows 
it! 

I  defy  any  man  to  prove  the  contrary.  For  centu- 
ries nothing  has  changed  in  that  unhappy  country. 
The  Yariags  were  robbers ;  so  are  the  present  descend- 
ants of  the  foreigners  now  ruling  Russia  with  a  rod  of 
iron.  The  native  princes  were  murdered,  or  perished 
in  dungeons ;  the  Anhalt  Zerbst  dynasty  grasped 
the  power  by  treachery,  murder,  and  prostitution. 
The  Russian  boyars  w^ere  once  the  true  leaders  of 
the  nation — what  are  they  now  ?  Some  crawl  around 
the  foreign  throne,  choosing  infamy  ;  some  are  com- 
pelled to  do  it ;  the  majority  are  immersed  in  igno- 
rance, imbruted  by  mere  material  enjoyments.  Some, 
very  few,  remain  incorrupt,  filled  with  the  memories 
and  traditions  of  the  deeds  of  their  forefathers. 
But  the  Russian  people,  the  masses  ?  you  say. 
They  remain  poor,  laborious,  patient,  and,  alas  I 
ignorant,  as  of  yore!  For  centuries  nothing  has 
changed  in  that  land  of  stagnation. 

I  wish  it  to  be  perfectly  understood,  that  the 
above  remarks  are  not  made  in  any  spirit  of  reli- 
gious controversy,  '^  Quid  placet  Jovi  non  placet 
bovi."     Let  the  Russians  worship  as  they  please, 


15 


and  whom  they  please ;  that  is  noc  our  affair,  but 
don't  invent  absurd  relationships  between  the  two 
churches  ;  don't  enter  into  too  zealous  speculations 
of  what  may  possibly  happen.  You  may  convert 
China  or  Hindoostan,  but,  as  far  as  the  Russian 
creed  is  concerned,  your  ideas  are  idle  dreams  or 
priestly  speculations.  As  to  any  reciprocity  of  the 
courtesy  shown  by  our  gracious  Bishop  obtaining  in 
Eussia,  it  would  be  easier  to  admit  the  possibility 
of  flying  to  the  moon,  taking  the  devil  by  the  horns, 
kiting  with  a  witch  on  a  broomstick,  than  the  occur- 
rence of  such  an  event.  Even  the  Czar  himself, 
"  the  infallible  vicegerent  of  God  Almighty,  to  whom 
worship,  obedience,  fidelity,  the  payment  of  taxes, 
service,  love,  and  prayers  of  the  humble  subjects  and 
raby^'^  (equivalent  to  serfs,  slaves,  or  still  humbler 
titles  of  humanity)  are  prescribed,  would  not  dare  to 
reciprocate  your  courtesy,  gentlemen  of  Episcopal 
authority,  for  if  he  did,  his  throne  would  be  shatter- 
ed, his  palace  levelled,  himself  and  family  annihil- 
ated ;  in  their  religious  frenzy  they  will  destroy  the 
church,  they  will  bum  the  city  of  the  Czar,  rather 
than  submit  to  desecration  of  their  holy  Cerkov  and 
pravoslavnaia  Yera  (their  glorious  church).  But  be- 
fore all  this  could  happen,  this  amiable  Christian 
people,  with  whom  you  seek  to  fraternize,  would 
saw  you  with  a  plank,  roast  you  on  the  public 
square,  tear  you  to  pieces,  trample  you  under  their 
feet.  The  Russian  people  have  done  all  these  things 
on  far  less  provocation,  as  you  must  yourselves  con- 
fess, if  you  are  at  all  familiar  with  the  history  and 


16 

the  results  of  the  Novogorod  poselenie   (Military 
Colonization  in  the  government  of  JN'ovogorod). 

The  reader  knows  that  in  the  reign  of  Alexan- 
der the  First  an  attempt  was  made  to  convert  the 
so-called  serfs  of  the  crown  into  a  military  coloniza- 
tion ;  they  were  freed  from  taxes,  but  compelled  to 
dress  as  soldiers  ;  their  huts  were  levelled,  and  new 
buildings,  according  to  plans  sent  from  Petersburg, 
erected  in  their  stead,  to  accommodate,  besides  the 
family,  a  given  number  of  regular  soldiers,  who 
stood  garrison  and  helped  in  their  turn  the  peasants 
in  their  agricultural  pursuits.  The  natural  conse- 
quence of  that  kind  of  colonization,  was  the  intro- 
duction of  Mormonism,  but  in  inverted  ratio.  The 
poor  moujik  stood  pretty  well  the  flogging  which 
was  to  teach  him  to  be  a  soldier,  he  endured  all  kinds 
of  torture  from  liis  commanders,  but  his  domestic 
happiness  once  destroyed,  his  family  debased  by 
prostitution,  he  cried  for  vengeance — and  terrible, 
awful,  vengeance  he  obtained.  In  1831,  the  con- 
spiracy against  the  officers  broke  out,  and  scenes  of 
unheard  of  barbarity  ensued.  Of  the  officers  who 
fell  into  their  hands,  some  wxre  roasted  alive,  some 
were  literally  cut  to  pieces,  some  were  sawn  by 
boards,  others  bayoneted,  others  shot,  others — but 
my  heart  sickens  at  the  enumeration  of  all  their  bar- 
barity. The  Czar  Nicholas  sent  one  of  his  creatures 
whose  name  was  synonymous  to  infamy  (the  Czars 
have  always  at  their  beck  a  half  dozen  of  such  mon- 
sters), to  judge  and  punish  the  guilty.  The  court 
of  inquiry  of  Baron  Kleinmichel  was  a  short  one. 


i 


17 

Tilt  serfs  all  pleaded  guilty,  but  they  begged  the 
Czai  Otec  (Czar  the  Father),  to  have  pity  on  their 
families,  to  take  away  the  soldiers,  and  to  allow 
them  to  become  moujik  as  before.  They  confessed 
their  sins,  and  the  Defender  of  the  Faith  gave  them 
his  absolution,  by  knouting  the  instigators  to  death, 
by  shooting  hundreds  upon  ImndredSj  and  sending 
the  balance  into  the  mines  of  Siberia.  The  military 
colonization  after  this  was  proclaimed  a  failure ; 
the  Russian  moujik  crosses  himself  devoutly  when 
mention  is  made  before  him  of  the  occurrence — and 
the  grass  grows  on  the  spot  where  so  many  martyrs 
of  the  Czar's  tyranny  have  miserably  perished  !  .  .  . 
The  peculiarity  of  the  Greco-Russian  Church  is 
the  absence  of  any  books  by  the  aid  of  which  the 
congregations  may  join  the  minister  in  divine  wor- 
ship. The  absence  of  religious  books  is  consistent 
with  the  policy  of  the  Government,  viz.,  to  keep  the 
people  in  perfect  ignorance.  The  moujik  must  stare, 
bow  down,  make  the  salaams,  cross  himself  before  a 
saint  of  his  choice  three  times,  before  the  Holy  Yir- 
gin  six,  before  Christ  nine,  then  again  before  the 
Patron  of  the  Church,  then  before  whom  he  pleases ; 
the  choir  sings  Hospodi  jpomilioy  ^  he  repeats  those 
words  and  his  religious  duties  are  at  end.  Do  they 
read  the  Bible  ?  Oh  no !  the  Bible  is  the  word  of 
God  and  is  deposited  only  in  God's  house,  is  read 
to  the  congregation  by  the  pope,  who  dares  not 
even  touch  it  with  his  naked  hands.  On  some 
solemn  occasion  the  pope  brings  it  forward  to  be 
kissed  by  those  present;  then  his  hand  is  kissed  too, 


■»--  y     «     c    ■       05  7=:  -     o    w  •—       '    OWS  .3    »    a» 


I 


18 


and  tlie  cojpechs  are  deposited  as  tlie  price  of  this 
privilege.  They  have  no  sermons  in  that  Church, 
and  do  yon  know  why  ?  I  presume  you  guess  the 
reasons.  Yes,  gentlemen,  the  Russian  pope  is  too 
ignorant,  he  reads  only  a  few  Church  books  from 
habit,  from  duty,  and  what  could  he  say  to  his  par-. 
ishioners?  Truth  compels  me  to  add  that  some- 
times the  Pope  makes  an  exhortation  or  rather  a 
short  lecture  of  five  or  ten  minutes'  duration,  either 
of  a  general  character,  or  pointing  to  some  event  of 
recent  occurrence  in  the  community,  or  begging  for 
support. 

To  sum  up,  this  is  the  Church  as  reformed  from 
Eastern  into  Russian  Greek,  you  are  so  anxious  to 
commune  with,  gentlemen  of  the  Episcopal  per- 
suasion, a  Church  stamped  with  the  superstitions  of 
an  emasculated  Christianity,  a  Church  ruled  by  a 
despotic  government  purely  for  political  purposes, 
a  Church  of  empty  form,  gorgeous  parades,  and  anti- 
progressive  doctrines.  "  Grand  bien  vous  fasse  ! " 
To  plead  ignorance  in  such  matters,  gentlemen,  is 
to  make  the  thing  worse.  Extremes  meet.  Yes, 
charitably,  for  your  own  sake,  for  the  sake  of 
Protestantism,  for  the  sake  of  our  own  progressive 
age ;  yes,  I  charitably  suppose  you  wished  only  to 
make  capital,  to  claim  the  novelty  of  the  thing,  to 
show  what  you  can  do ;  yes,  I  suppose  you  did  all 
this  from  motives  terrestrial.  The  mighty  tyrant, 
the  persecutor  of  nations,  the  executioner  of  poor 
Russian  moujiks,  whom  adulators  call  the  magnan- 
imoiis  Czar,  will  thank  you  for  it.     Here  I  dismis 


19 

the  subject  for  the  present.  What  I  have  written 
is  not  written  for  controversy,  and  particularly  not 
for  religious  controversy.  God  forbid.  I  tried  only 
to  raise  the  mist  hanging  over  the  American  public 
concerning  the  Russian  relationship  towards  this 
country,  and  mentioned  only  a  few  facts  concerning 
the  Eussian  priesthood  and  the  religious  training 
of  the  people.  I  have  written  what  I  have  seen  and 
not  what  was  told  to  me.  I  have  spoken  of  Eussian 
village  popes  and  not  of  St.  Petersburg  Church  dig- 
nitaries. In  conclusion,  I  hesitate  which  expression 
to  use,  gentlemen :  "  Au  revoir,"  or  Good-bye ;  yon 
may  choose  either. 


T 


RUSSIAN  CATECHISM. 


The  following  is  a  literal  translation  of  the  New 
Catechism  prepared  for  the  Use  of  the  Schools 
and  Churches  in  Knssia.  It  was  published  by 
Special  Order  of  the  Russian  Government,  and 
printed  at  Wilna,  the  Capital  of  Lithuania,  in 
the  year  1832. 

Quest.  1.  How  is  the  authority  of  the  Emperor 
to  be  considered  in  reference  to  the  spirit  of  Chris- 
tianity ? 

Ans.  As  proceeding  immediately  from  God. 

Quest.  2.  How  is  this  substantiated  by  the  na- 
ture of  things  ? 

Ans.  It  is  by  the  will  of  God  that  men  live  in 
society :  hence  the  various  relations  which  consti- 
tute society ;  which  for  its  more  complete  security 
is  divided  into  parts  called  nations ;  the  government 
of  which  is  entrusted  to  a  prince,  king  or  emperor ; 
or,  in  other  words,  to  a  supreme  ruler  :  we  see, 
then,  that  as  man  exists  in  conformity  to  the  will 
of  God,  society  emanates  from  the  same  Divine 
will,  and  more  especially  the  supreme  power  and 
authority  of  our  lord  and  master  the  Czar. 


4 


21 


Quest.  3.  What  duties  does  religion  teach  us,  the 
humble  subjects  of  his  Majesty,  the  Emperor  of 
Eussia,  to  practise  towards  him. 

Ans.  "Worship,  obedience,  fidelity,  the  payment 
of  taxes,  service,  love,  and  prayer,  the  whole  being 
comprised  in  the  words  worship  and  fidelity. 

Quest.  4.  Wherein  does  this  worship  consist, 
and  how  should  it  be  manifested  ? 

Ans.  By  the  most  unqualified  reverence  in 
words,  gestures,  demeanor,  thoughts,  and  actions. 

Quest.  5.  What  kind  of  obedience  do  we  owe 
him? 

Ans.  An  entire,  passive,  and  unbounded  obe- 
dience in  every  point  of  view. 

Quest.  6.  In  what  consists  the  fidelity  we  owe 
to  the  Emperor  ? 

Ans.  In  executing  his  commands  most  rigor- 
ously, without  examination ;  in  performing  the  du- 
ties he  requires  from  us,  and  in  doing  everything 
willingly  without  murmuring. 

Quest.  7.  Is  it  obligatory  on  us  to  pay  taxes  to 
our  gracious  Sovereign  the  Emperor  ? 

Ans.  It  is  incumbent  on  us  to  pay  every  tax  in 
compliance  with  his  supreme  commands,  both  as  to 
the  amount  and  when  due. 

Quest.  8.  Is  the  service  of  his  Majesty,  the  Em- 
peror, obligatory  on  us  ? 

Ans.  Absolutely  so :  we  should,  if  required,  sa- 
crifice ourselves  in  compliance  with  his  will,  both 
in  a  civil  and  military  capacity,  and  in  whatever 
manner  he  deems  expedient. 


-TT 


22 

Quest.  9.  What  benevolent  sentiments  and  love 
are  due  to  the  Emperor  ; 

Ans.  We  should  manifest  our  good  will  and  af- 
fection, according  to  our  station,  in  endeavoring  to 
promote  the  prosperity  of  our  native  land,  Russia, 
as  well  as  that  of  the  Emperor  our  father,  and  of 
his  august  family. 

Quest.  10.  Is  it  incumbent  on  us  to  pray  for  the 
Emperor,  and  for  Kussia  our  country  ? 

Ans.  Both  publicly  and  privately,  beseeching 
the  Almighty  to  grant  the  Emperor  health,  integri- 
ty, happiness,  and  security.  The  same  is  applica- 
ble to  the  country,  which  constitutes  an  indivisible 
part  of  the  Empire. 

Quest.  11.  What  principles  are  in  opposition  to 
these  duties  ? 

Ans.  Irreverence,  disobedience,  infidelity,  malev- 
olence, treason,  mutiny,  and  revolt. 

Quest.  12.  How  are  irreverence  and  infidelity  to 
the  Emperor  to  be  considered  in  reference  to  God  ? 

Ans.  As  the  most  heinous  sin,  the  most  frightful 
criminality. 

Quest.  13.  Does  religion,  then,  forbid  us  to  rebel 
and  overthrow  the  government  of  the  Emperor  ? 

Ans.  We  are  interdicted  from  so  doing  at  aU 
times,  and  under  any  circumstances. 

Quest.  14.  Independently  of  the  worship  we 
owe  the  Emperor,  are  we  called  upon  to  respect  the 
public  authorities  emanating  from  him  ? 

Ans.  Yes  ;  because  they  emanate  from  him,  re- 


23 

present  him,  and  act  as  his  substitutes ;  so  that  the 
Emperor  is  everywhere. 

Quest.  15.  What  motives  have  we  to  fulfil  the 
duties  above  enumerated? 

Ans.  The  motives  are  two-fold — some  natural, 
others  revealed. 

Quest.  16.  "What  are  the  natural  motives  ? 

Ans.  Besides  the  motives  adduced,  there  are 
the  following : — The  Emperor  being  the  head  of 
the  nation,  the  father  of  all  his  subjects,  who  con- 
stitute one  and  the  same  country,  Russia,  is  thereby 
alone  worthy  of  reverence,  gratitude  and  obedience: 
for  both  public  welfare  and  individual  security  de- 
pend on  submissiveness  to  his  commands. 

Quest.  IT.  What  are  the  supernaturally  re- 
vealed motives  for  this  w^orship  ? 

Ans.  The  supernaturally  revealed  motives  are, 
that  the  Emperor  is  the  Yicegerent  and  Minister  of 
God  to  execute  the  Divine  commands  ;  and,  conse- 
quently, disobedience  to  the  Emperor  is  identified 
with  disobedience  to  God  himself;  that  God  will 
reward  us  in  the  world  to  come  for  the  worship  and 
obedience  we  render  the  Emperor,  and  punish  us  se- 
verely to  all  eternity  should  we  disobey  and  neglect 
to  worship  him.  Moreover,  God  commands  us  to 
love  and  obey  from  the  inmost  recesses  of  the  heart 
every  authority,  and  particularly  the  Emperor,  not 
from  worldly  consideration,  but  from  apprehension 
of  the  final  judgment. 

Quest.  18.  What  books  prescribe  these  duties  ? 


24 


Ans.  The  I^ew  and  Old  Testaments,  and  parti- 
cularly the  Psalms,  Gospels,  and  Apostolic  Epistles. 

Quest.  19.  What  examples  confirm  this  doc- 
trine? 

Ans.  The  example  of  Jesus  Christ  himself,  who 
lived  and  died  in  allegiance  to  the  Emperor  of 
Home,  and  respectfully  submitted  to  the  judgment 
which  condemned  him  to  death.  We  have,  more- 
over, the  example  of  the  Apostles,  who  both  loved 
and  respected  them ;  they  suffered  meekly  in  dun- 
geons, conformably  to  the  will  of  the  Emperors, 
and  did  not  revolt  like  malefactors  and  traitors. 
We  must,  therefore,  in  imitati(  n  of  these  examples, 
suffer  and  be  silent. 

Quest.  20.  At  what  period  did  the  custom  ori- 
ginate of  praying  to  the  Almighty  for  the  prospe- 
rity of  tbe  Sovereign. 

Ans.  The  custom  of  publicly  praying  for  the 
Emperors  is  coeval  with  the  introduction  of  Chris- 
tianity ;  whicli  custom  is  to  us  the  most  valuable 
legacy  and  splendid  gift  we  have  received  from 
past  ages. 

Suchi  is  the  doctrine  of  the  Church,  confirmed 
by  practice,  as  to  the  worship  and  fidelity  due  to 
the  omnipotent  Emperor  of  Eussia,  the  Minister 
and  Yicegerent  of  God. 


^  JWma.  fkt  ^tLOyTcUeuL.  ?Uv.f7^^:^i 


Important  Letter  from  the  Patriarch  of  Constan- 
tinople TO  the  Archbishop  of  Canterbury. 


I  Sir — In  forwarding  you  the  original  of  the  Patriarch  of  Constanti- 
j  nople's  letter  to  the  Archbishop  of  Canterbury,  I  wish  to  call  attention 
I  to  the  fact  at  which  I  merely  glanced  last  week — viz.,  that  he  applies 
to  the  Metropolitan  and  Primate  of  All  England  precisely  that 
stj'le  and  those  titles  of  dignity  and  honour  in  which  he  would 
address  any  one  of  his  own  communion  of  equal  rank;  and  further, 
by  the  use  of  the  term  "  Exarch,"  shows  that  he  fully  comprehends 
the  precise  position  which  the  Throne  of  Canterbury  holds  in  relation 
to  the  Anglican  communion.  So  much  intelligence,  and  such  a  measure 
of  recognition,  is  something  to  be  thankful  for,  when  it  is  remembered 
that  only  a  few  years  ago  the  Orthodox  East  was  well-nigh  unaware 
of  our  very  existence  as  an  organised  Church,  and  wholly  ignorant  of 
our  ecclesiastical  constitution. 

Neither  will  the  fact  "  that  the  Thirty-nine  Articles  are  as  much  a 
stumblingblock  to  Eastern  Christians  as  to  many  Anglicans  at  home" — 
I  borrow  your  expression — produce  any  prejudice  in  the  minds  of 
those  who  were  already  aware  how  very  much  the  language  of  the 
jArticles  is,  on  the  face  of  it,  out  of  harmony  with  the  traditionary 
'dogmatic  teaching  both  of  East  and  West;  and  how  absolutely  neces- 
sar}'  an  accurate  knowledge  of  the  state  of  the  controversy  with  Rome 
in  the  sixteenth  century,  and  of  the  true  historical  interpretation  of 
the  Articles  themselves,  is,  in  order  to  reconcile  them  with  the  Catholic 
dogmatic  statements  with  which  the  mind  of  the  Patriarch  Gregory  is 
imbued. 

Is  it  too  much  to  hope  that  the  committee  of  both  Houses  of  Con- 
vocation, formed  at  their  last  session  for  the  purpose  of  opening  direct 
negotiations  with  the  prelates  of  the  Eastern  Church,  will  avail  them- 
selves of  the  favourable  opportunity  presented  them  by  this  more  than 
courteous  letter  of  the  ^Ecumenical  Patriarch,  to  explain  to  him,  and 
through  him  to  all  Christendom,  what  all  educated  Anglican  Church- 
men understand  by  the  phraseology  Avhich  has  caused  him  such  per- 
plexity, and  which  must  naturally  appear  to  him  inconsistent  with 
our  general  profession  of  adherence  to  the  standard  of  Catholic 
antiquity? 

Thus,  e.ff.,  as  to  the  language  of  the  Nineteenth  Article  in  particular, 
which  might  well  scandalise  his  Holiness,  as  reflecting  upon  the  ortho- 


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—  O     '^     '-'     ^ 


'O^  ^00 


«  ■=*  s  _^  .- 

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